AL-A’RAAF (Chapter 7) Verses 1 – 45

CHAPTER 7

AL-A’RAAF

(The Heights)

(206 VERSES)

VERSES 1 to 45

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Brief Introduction of Sura Al-Araaf (7):

Sura Al-Araaf (206 verses) was revealed in Makkah.[1]  Al-A’raf is an Arabic word (ٱلأعراف), which means ‘The Heights’. The Name of Surah Al-A’raf, the 7th Surah of Quran, comes from its 46th Verse وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى الْأَعْرَافِ رِجَالٌ   And between the two there shall be a veil. And upon the heights would be men recognising all by their marks, and they would be calling out to the dwellers of the Paradise: ‘Peace be on you’ (although) they shall not have entered it yet, but they would be hoping to [7:46]

Imam Al-Sadiq^-asws, said: As for Alif Lam Meem Suad [7:1], its meaning is, ‘I^-azwj am Allah^-azwj, and All-Powerful, the Truthful.^[2] See the complete Hadeeth in the Appendix.

Imam Abu Abdullah^-asws reports that Amir Al-Momineen^-asws addressed us. He^-asws said in it: ‘We testify that there is no god except Allah^-azwj Alone. There is no associate for Him^-azwj, and Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww.

He^-azwj Sent him^-saww with a Book. He^-azwj Detailed it, and Judged it, and Preserved it with His^-azwj Knowledge, and Judged it with His^-azwj Noor, and Aided it with His^-azwj Authority, and Guarded the one whom the personal desire does not refrain him, or the lust does not sway him. Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42], and He^-azwj did not Create it as a lengthy response, nor do its wonders perish.

The one says (believes) with it is ratified, and one who works (with it) is Rewarded, and the one contends with it falls, and one who fights (others) with it is Helped, and one who stands with it is guided to the Straight Path. In it is news of the ones who existed before you, and the ruling regarding what is between you, and news of your Hereafter, and He^-azwj Revealed it with His^-azwj Knowledge.

And I keep Angels as witnesses with ratifying it. Allah^-azwj, Majestic is His^-azwj Face, Said: But Allah Testifies with what He has Revealed to you that He Revealed it by His Knowledge, and the Angels are testifying (also); and Suffice with Allah as a Witness [4:166].

Allah^-azwj has Made it a Noor, it Guides to that which is most upright [17:9]. And Said: So when we recite it, then follow its recitation [75:18]. And Said: Follow what is Revealed to you from your Lord and do not follow guardians from the ones besides Him. Little is what you are recalling [7:3]. And Said: Therefore, be steadfast as what you are Commanded to, and the ones with you who repent, and (they) should not transgress. He Sees what you are doing [11:112].

In following what has come to you from Allah^-azwj, is the mighty success, and in neglecting it is the clear error. He^-azwj Said: So, when a Guidance comes to you from Me, then the one who follows Guidance, he will neither stray nor be wretched [20:123]. So, He^-azwj Made in following it, all good hoped for in the world and the Hereafter.

The Quran is an instructor and a rebuker! The legal penalties are defined in it, and the Sunnahs are enacted in it, and the examples are struck in it, and the religion is legislated in it as Warning of His^-azwj Commands and Argument upon His^-azwj creatures having taken Your^-azwj Covenants upon that, and Pledging your souls upon it in order to Clarify to them what they should be committing and what they should be fearing, for the ones to be destroyed from a clear proof and to Revive the ones to be revived from a clear proof, and surely Allah is Hearing, Knowing  [8:42]’’.^[3]

‘From Abu Ja’far^-asws regarding His^-azwj Words: And We Created you, then We Shaped you, [7:11]. He^-asws said: ‘As for We Created you, it is the seed, then a clot, then a lump, then bones, then flesh.

And as for We Shaped you, it is the eyes, and the nose, and the two ears, and the mouth, and the two hands, and the two legs. He^-azwj Shaped this and approximate to it. Then He^-azwj Made the loathsome, and the handsome, and the large-bodies, and the tall, and the short, and resembling this’’.^[4]

Rasool Allah^-saww said: ‘Most of the hypocrites of my^-saww community would be its readers (of the Quran) so be where you have been recommended and Commanded to be, and lighten (reduce) your evil from the people whatever you can, and make your obedience for Allah^-azwj at the status of your soul from your body, and consider your situation critically what your reality is between yourself and your Maker, and seek Assistance with Allah^-azwj in entirety of your affairs, beseeching to Him^-azwj in hours of your night and your day.

Allah^-azwj Mighty and Majestic: Call your Lord beseeching and secretly, surely, He does not Love the aggressors [7:55], and aggression is from characteristics of readers (of the Quran) of this era of ours, and their mark. In entirety of your situations, be from Allah^-azwj upon fearfulness lest you fall into the field of the wishes, for you will be destroyed!’’^[5]

Abu Abdullah^-asws said: ‘Pre-empted their plots. That is how it was Revealed!’’

He^-asws recited: the one from you with justice [7:87], meaning the Imam^-asws’.

And he^-asws recited: ‘And they did not take revenge from them except that they believed in Allah [85:8]’.

And he^-asws said: ‘They are asking you for the Anfaal [8:1]’’.^[6]

Imam Al-Baqir^-asws (5^th Imam) said: ‘Just as He Originated you all, (so) you would be returning [7:29] A group is Guided and a group, the straying is deserved upon them. They are taking the satans as friends from besides Allah – meaning the tyrannical leaders besides the Imams^-asws of the Truth, and are reckoning that they are rightly Guided ones [7:30].

Take it to yourself, O Abu Is’haq, for, by Allah^-azwj, it is from the dangerous of our^-asws Ahadeeth and esoteric of our^-asws secrets, and hidden of our^-asws treasures, and leave, and do not notify anyone upon our^-asws secrets except an insightful Momin, for you, when you broadcast our^-asws secrets, you will be Tried regarding yourself, and your wealth, and your family, and your children’’.^[7]

Imam Al-Sadiq^-asws (6^th Imam) reports that Amir Al-Momineen^-asws was asked about resemblances of the creation. He^-asws said: ‘It is based upon three aspects. From it is a creation of the bringing into being, like Words of the Glorious: Surely, your Lord is Allah Who Created the skies and the earth in six days, [7:54].

And there is a creation of the impossible. Words of the Exalted: He Created you in the bellies of your mothers a creation from after a creation in triple darkness. [39:6]. And His^‑azwj Words: He is the One Who Created you from soil, then from a seed, [40:67] – the Verse.

And as for the creation of the Pre-determination, His^-azwj Words to Isa^-as: and when you created from the clay [5:110] – the Verse’’.^[8]

‘Abu Abdullah^-asws (6^th Imam) narrates that Allah^-azwj Said to Musa^-as: And We Prescribed to him in the Tablets, from all things [7:145]. So we know that He^-azwj did not Prescribe all the things to Musa^-asws. And Allah^-saww Said to Isa^-as: In order to Clarify to them which they are differing in [16:39].

And Allah^-azwj Said to Muhammad^-saww, may the greeting be upon him^-saww: and We shall Come with you as a witness upon these (witnesses). [16:89]’’.^[9]

‘Abu Abdullah^-asws said: ‘The first one from the Rasools^-as to preceded to (say): ‘Yes’, was Rasool-Allah^-saww, and that is because he^-saww was the closest of the creatures to Allah^-azwj Blessed and Exalted, and he^-saww was at the place which Jibraeel^-as said to him^-saww – when he^-saww was ascended with to the sky: ‘Go ahead, O Muhammad^-saww, for you^-saww have treaded a place no Angel of Proximity has trodden, nor a Mursil Prophet^-as’, and if his^-saww soul and his^-saww self was not from that place, he^-saww would not have been able to reach it.

He^-saww was from Allah^-azwj Mighty and Majestic just as Allah^-azwj Said: So, he was (at a distance of) two bows or nearer [53:9], i.e., but closer. So, when the Command came out from Allah^-azwj and fell to His^-azwj Guardians^-asws, Al-Sadiq^-asws said: ‘The Covenant was Taken upon them for Allah^-azwj with the Lordship, and for His^-azwj Rasools^-as with the Prophet-hood, and for Amir Al-Momineen^-asws and the Imams^-asws with the Imamate’.

He^-azwj Said: “Am I not your Lord? [7:172], and Muhammad^-saww your Prophet^-saww, and Ali^-asws your Imam^-asws, and the Imams^-asws of Guidance your Imams^-asws?” They said, ‘Yes, we testify’. Allah^-azwj Said: “Lest you should be saying on the Day of Judgment – just in case you would be saying on the Day of Judgment, ‘We were oblivious of this’ [7:172].

So, the first of what Allah^-azwj Mighty and Majestic Took the Covenant upon the Prophets^-as was with the Lordship, and it is His^-azwj Word: And when We Took from the Prophets, their Covenants, [33:7], He^-azwj Mentioned the entirety of the Prophets^-as. Then He^-azwj Highlighted the most superior one of them^-as with the name, and He^-azwj Said: and from you O Muhammad^-saww!”

So, Rasool-Allah^-saww went ahead because he^-saww was the most superior of them^-as, and from Noah and Ibrahim and Musa and Isa son of Maryam [33:7]. Thus, these are the five most superior of the Prophets^-as, and Rasool-Allah^-saww is their^-as superior.

The after that, He^-azwj Took the Covenant of Rasool-Allah^-saww upon the Prophets^-as from him^-saww with the belief with him^-saww, and upon (the stipulation) that they^-as would help Amir Al-Momineen^-asws, so He^-azwj Said: And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom – then a Rasool comes to you verifying to what is with you, – meaning Rasool-Allah^-saww, you must believe in him, and you must help him” [3:81] – meaning Amir Al-Momineen^-asws, you (Prophets^-as) would inform your^-as communities with his^-saww news, and news of his^-saww Guardian^-asws from the Imams^-asws’’.^[10]

Abu Abdullah^-asws (6^th Imam) says, regarding the Words of Allah^-azwj: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves [7:172]. He^-asws said: ‘That was a preview (witness) of Allah^-azwj, He^-azwj Made them forget the preview (witness), and the acknowledgment was affirmed in their chests, and had it not been that, no one would recognise his Creator nor his Sustainer, and these are the Words of Allah^-azwj: ‘And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. [31:25]’’.^[11]

In another Hadeeth, Imam Abu Abdullah^-asws regarding His^-azwj Words: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172], I said, ‘This was eye-witnessed?’

He^-asws said: ‘Yes, and the recognition was affirmed and they forgot the pausing and they would be remembering it, and had it not been that, no one would know who is his Creator and his Sustainer. From them is one who accepted by his tongue in the (realm of the) particles and did not believe by his heart, so Allah^-azwj Said: but they did not believe due to what they had belied with from before. [10:74]’’.^[12]

‘From Abu Abdullah^-asws having said: ‘When Allah^-azwj Mighty and Majestic Wanted to Create the creation, He^-azwj Created them and Displayed them in front of Him^-azwj, then Said to them: “Who is your Lord^-azwj?’ So, the first ones to speak were Rasool-Allah^-saww and Amir Al-Momineen^-asws and the Imams^-asws altogether. They^-asws said: ‘You^-azwj are our^-asws Lord^-azwj!’

He^-azwj Loaded them^-asws the Knowledge and the Religion, then Said to the Angels: “They^-asws are the carriers of My^-azwj Religion, and My^-azwj Knowledge, and are My^-azwj Trustees in My^-azwj creation, and they would be Questioned”.

Then He^-azwj Said to the children of Adam^-as: “Acknowledge to Allah^-azwj with the Lordship, and to they with the obedience and the Wilayah!” They said, ‘Yes our Lord^-azwj, we do acknowledge’.

Allah^-azwj, Majestic is His^-azwj Majesty Said to the Angels: “Testify!” The Angels said: ‘We testify upon that they (creatures) would not be saying tomorrow, ‘We were oblivious about this’, ‘Or you should be saying, ‘But rather, our fathers associated from before, and were an offspring from after them. Will You Destroy us due to the deeds of the wrong-doers?’ [7:173]. O Dawood! The Prophets^-as, it was confirmed upon them^-as in the Covenant’’.^[13]

‘Al-Reza^-asws said: ‘O Yunus! Do not speak with the words of the Qadiriites (Fatalists), for the Qadiriites are neither speaking with the words of the people of the Paradise, nor by the words of the people of the Fire, nor by the words of Iblees^-la, for the people of the Paradise would be saying, ‘The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us [7:43]’, and would not be saying with the words of the people of the Fire, for the people of the Fire would be saying, ‘ ‘O our Lord! Our wretchedness overcame upon us [23:106], and Iblees^-la said, ‘Lord! Due to You having Misled me [15:39].

I said, ‘O my Master^-asws! By Allah^-azwj! I am not speaking with their words, but I am saying that nothing happens except what Allah^-azwj Desires, and Ordains, and Pre-determines’.

He^-asws said: ‘It isn’t like that, O Yunus, but there does not happen (anything) except what Allah^-azwj Desires, and Wants, and Pre-determines, and Ordains. Do you know what the Desire is, O Yunus?’ I said, ‘No’. He^-asws said: ‘It is the first Zikr, and do you know what is the Will?’ I said, ‘No’. He^-asws said: ‘The determination upon what He^-azwj Desires, and do you know what is the destiny?’ I said, ‘No’.

He^-asws said: ‘It is the placing of the limitations, from the terms, and the sustenances, and the remaining and the perishing. And, do you know what is the Ordainment?’ I said, ‘No’. He^-asws said: ‘It is the establishment of the visualisation, and there does not happen (anything) except what Allah^-azwj Desires regarding the first Zikr’’.^[14]

From Umar son of Ali^-asws, from his father Ali^-asws Bin Abu Talib^-asws having been asked, ‘From what did Allah^-azwj Mighty and Majestic Created the particles which tend to enter into the apertures of the house?’

He^-asws said: ‘When Musa^-as said: ‘Lord! Show me (Yourself), to look at You’. [7:143]. Allah^‑azwj Mighty and Majestic Said: “If the mountain were to remain stable to My^-azwj Noor, then you^-as would be strong enough upon looking at Me^-azwj, and if it does not remain stable, then you will not be able to endure sighting Me^-azwj due to your^-as weakness’.

When Allah^-azwj Blessed and Exalted Flashed at the mountain, it was cut into three pieces. A piece was raised into the sky, and a piece submerged beneath the earth, and a piece disintegrated. So these particles are from that dust, dust of the mountain’’.^[15]

‘From Abu Ja’far^-asws regarding His^-azwj Words: For them are hearts they are not understanding with, [7:179]. He^-asws said: ‘Allah^-azwj Sealed upon these (hearts) so they are not understanding, and for them are eyes, upon these are coverings from the Guidance, they are not seeing with, and for them are ears they are not hearing with, He^-azwj Made deafness to be in their ears so they are not hearing the Guidance’’.^[16]

Imam Abu Ja’far^-asws (5^th Imam) says: ‘Three are from the severest of what the servants can do – fairness by the person from himself, and consoling by the person to his brother, and mentioning (Zikr of) Allah^-azwj upon every situation, and it is that he would mention Allah^-azwj Mighty and Majestic during the disobedience worrying with it, so the Zikr would form a barrier between him and that disobedience, and it is the Word of Allah^-azwj Mighty and Majestic: Surely, those who fear when an evil from the Satan touches them, they are mindful, and then they are seeing [7:201]’’.^[17]

The 5^th Imam^-asws says: ‘The Angel does not record except what it hears. Allah^-azwj Mighty and Majestic Says: And remember your Lord within yourself humbly and fearing and without the loudness from the words, [7:205]. No one knows the Reward of that Zikr in the self of the servant apart from Allah^-azwj the Exalted’’.^[18]

MERITS

ابن بابويه: بإسناده عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: «من قرأ سورة الأعراف في كل شهر كان يوم القيامة من الذين لا خوف عليهم و لا هم يحزنون، فإن قرأها في كل جمعة كان ممن لا يحاسب يوم القيامة، أما إن فيها محكما، فلا تدعوا قراءتها فإنها تشهد يوم القيامة لكل من قرأها».

Ibn Babuwayh, by his chain from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who recites Surah Al-A’raaf during every month would be, on the Day of Judgement, from the ones upon whom will neither be fear nor would they be grieving. If it is recited during every Friday, he would be from the one who would not be Reckoned with on the Day of Judgement. But, this is from the Decisive, so do not leave its recitation, for it would testify on the Day of Judgement for everyone who recites it’.[19]

و روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة جعل الله يوم القيامة بينه و بين إبليس سترا، و كان لآدم رفيقا، و من كتبها بماء ورد و زعفران و علقها عليه لم يقربه سبع و لا عدو ما دامت عليه، بإذن الله تعالى

And it has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (Chapter 7), there would be a veil in between him and Iblees^-la, and he would be a friend of Adam^-as. And the one who writes it with the water of rose and Saffron, and attaches it to himself (Amulet), neither a lion (predatory wild animal) nor an enemy would come near him for as long as it is upon him, by the Permission of Allah^-azwj’.[20]

فِي مِصْبَاحِ الْكَفْعَمِيِّ عَنْهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: مَنْ قَرَأَهَا جَعَلَ اللَّهُ بَيْنَهُ وَ بَيْنَ إِبْلِيسَ سِتْراً، وَ كَانَ آدَمُ عَلَيْهِ السَّلَامُ شَفِيعاً لَهُ يَوْمَ الْقِيَامَةِ

And in (the book) Misbah Al Kafamy,

‘From him^-asws (having said): ‘The one who recites it (Surah Al A’raaf), Allah^-azwj would Make a veil to be between him and Iblees^-la, and Adam^-as would be an intercessor for him on the Day of Judgment’.[21]

VERSE 1

المص {1}

Alif Lam Meem Suad [7:1]

ابن بابويه، قال: أخبرنا أبو الحسن محمد بن هارون الزنجاني فيما كتب إلي على يدي علي بن أحمد البغدادي الوراق، قال: حدثنا معاذ بن المثنى العنبري، قال: حدثنا عبد الله بن أسماء، قال: حدثنا جويرية، عن سفيان بن سعيد الثوري، عن جعفر بن محمد (عليه السلام)، قال: «المص، معناه أنا الله المقتدر الصادق

Ibn Babuwayh said, ‘Abu Al Hassan Muhammad Bin Haroun Al Zanjany narrated to us regarding what he wrote to the hands to Ali Bin Ahmad Al baghdady Al Waraq, from Ma’az Bin Al Masny Al Anbary, from Abdullah Bin Asma’a, from Juweyria, from Sufyan Bin Saeed Al Sowry,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws having said: ‘Alif Lam Meem Suad [7:1]  – its Meaning is ‘I^-azwj am Allah^-azwj the Dominant (المقتدر) , the Truthful (الصادق)’.[22]

عنه، عن محمد بن إسماعيل بن بزيع، عن أبي إسماعيل السراج، عن خثيمة بن عبد الرحمن الجعفي، قال: حدثنى أبو لبيد البحراني المراء الهجرين قال: جاء رجل إلى أبي جعفر (ع) بمكة، فسأله عن مسائل فأجابه فيها، ثم قال له الرجل،: أنت الذي تزعم أنه ليس شئ من كتاب الله إلا معروف؟ – قال: ليس هكذا قلت: ولكن ليس شئ من كتاب الله، إلا عليه دليل ناطق عن الله في كتابه مما لا يعلمه الناس

From him, from Muhammad Bin Ismail Bin Bazi’e, from Abu Ismail Al Siraj, from Khaseyman Bin Abdul Rahman Al Ju’fy, from Abu Labeed Al Bahrany Al Mara’a Al Hajreyn who said,

‘A man came up to Abu Ja’far^-asws at Makkah. So he asked him^-asws certain questions, and he^-asws answered these. Then the man said to him^-asws, ‘Are you the one^-asws who claims that there is nothing from the Book of Allah^-azwj except that it is well known?’ The Imam^-asws said: ‘I^-asws did not say it like this. But, there is nothing from the Book of Allah^-azwj, except that there is a speaking evidence on behalf of Allah^-azwj regarding His^-azwj Book, from what the people do not know’.

قال: فأنت الذي تزعم أنه ليس من كتاب الله إلا والناس يحتاجون إليه؟ – قال: نعم، ولا حرف واحد، فقال له: فما ” المص “؟ – قال أبو لبيد: فأجابه بجواب نسيته، فخرج الرجل

He said, ‘So you^-asws are the one who claims that there is nothing from the Book of Allah^-azwj except that they people are needy to it?’ The Imam^-asws said: ‘Yes, not even one letter’. So he said: ‘And what is Alif Lam Meem Suad [7:1]?’ Abu Labeed said, ‘So the Imam^-asws answered him with an answer which I forgot’. The man went out.

فقال لي أبو جعفر (ع): هذا تفسيرها في ظهر القرآن، أفلا أخبرك بتفسيرها في بطن القرآن؟ – قلت: وللقرآن بطن وظهر؟ – فقال: نعم، إن لكتاب الله ظاهرا، وباطنا، ومعاينا، وناسخا ومنسوخا، ومحكما، ومتشابها، وسننا وأمثالا وفصلا ووصلا وأحرفا وتصريفا، فمن زعم أن كتاب الله مبهم فقد هلك وأهلك

Abu Ja’far said to me: ‘This is its interpretation in the apparent of the Quran. Shall I^-asws inform you of its interpretation in the hidden (Meaning) of the Quran?’ I said, ‘And for the Quran there is a hidden as well as an apparent?’ So the Imam^-asws said: ‘Yes. For the Book of Allah^-azwj, there is an apparent, and a hidden, and an observation, and Abrogating, and Abrogated, and Decisive, and Allegorical, and Sunnahs, and Parables, and Separate, and Linked, and Letters, and its Grammatical. So the one who claims that the Book of Allah^-azwj is ambiguous, so he is destroyed and caused (others to be) destroyed’.[23]

VERSES 2 & 3

كِتَابٌ أُنْزِلَ إِلَيْكَ فَلَا يَكُنْ فِي صَدْرِكَ حَرَجٌ مِنْهُ لِتُنْذِرَ بِهِ وَذِكْرَىٰ لِلْمُؤْمِنِينَ {2}

A Book Revealed to you, so there should not happen to be any uneasiness in your chest from it in order to warn with it, and a reminder for the Momineen [7:2]

اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَا تَذَكَّرُونَ {3}

Follow what is Revealed to you from your Lord and do not follow guardians from the ones besides Him. Little is what you are recalling [7:3]

العياشي: عن مسعدة بن صدقة، عن أبي عبد الله (عليه السلام)، قال: «قال أمير المؤمنين (عليه السلام) في خطبة: قال الله: اتَّبِعُوا ما أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَ لا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِياءَ قَلِيلًا ما تَذَكَّرُونَ ففي أتباع ما جاءكم من الله الفوز العظيم، و في تركه الخطأ المبين

Al-Ayyashi, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said in a sermon: ‘Allah^-azwj Says: Follow what is Revealed to you from your Lord and do not follow guardians from the ones besides Him [7:3] – thus, in following what came from Allah^-azwj is the great success, and in leaving it is the manifest error’.[24]

VERSES 4 – 7

وَكَمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا فَجَاءَهَا بَأْسُنَا بَيَاتًا أَوْ هُمْ قَائِلُونَ {4}

And how many a town We Destroyed, so Our Torment came to it overnight or while they were sleeping at midday [7:4]

فَمَا كَانَ دَعْوَاهُمْ إِذْ جَاءَهُمْ بَأْسُنَا إِلَّا أَنْ قَالُوا إِنَّا كُنَّا ظَالِمِينَ {5}

It was not their call, when there came to them Our Torment, except that they were saying, ‘We were unjust’ [7:5]

فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ {6}

We will Question those to whom (Rasools) were Sent to them and We will Question the Rasools (about them) [7:6]

فَلَنَقُصَّنَّ عَلَيْهِمْ بِعِلْمٍ ۖ وَمَا كُنَّا غَائِبِينَ {7}

Then We will Relate to them with Knowledge, and We were not absent [7:7]

فِي كِتَابِ الْإِحْتِجَاجِ لِلطَّبْرِسِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ حَدِيثٌ طَوِيلٌ يَذْكُرُ فِيهِ أَحْوَالَ الْقِيَامَةِ وَ فِيهِ: فَيُقَامُ الرُّسُلُ فَيَسْأَلُونَ عَنْ تَأْدِيَةِ الرِّسَالاتِ الَّتِي حَمَلُوهَا إِلَى أُمَمِهِمْ، فَأَخْبَرُوا أَنَّهُمْ قَدْ أَدَّوْا ذَلِكَ إِلَى أُمَمِهِمْ

And in the book Al Ihtijaj Al-Tabarsy,

‘From Amir Al-Momineen^-asws, there is a lengthy Hadeeth mentioning in it the horrors of the (Day of) Judgment, and in it (he^-asws said: ‘So the Rasools^-as would be Made to stand and they^-as would be Questioned about the delivery of the Messages which they^-as had carried to their communities. So they^-as would inform that they did deliver that to their communities.

وَ تُسْأَلُ الْأُمَمُ فَيَجْحَدُونَ، كَمَا قَالَ: فَلَنَسْئَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَ لَنَسْئَلَنَّ الْمُرْسَلِينَ‏ فَيَقُولُونَ: «ما جاءَنا مِنْ بَشِيرٍ وَ لا نَذِيرٍ

And the communities would be Questioned, but they would be rejecting, just as He^-azwj Said: So We will Question those to whom (Rasools) were Sent to them and We will Question the Rasools (about them) [7:6], and they (people) would be saying, ‘There has neither come to us from a giver of glad tidings nor a warner’ [5:19] ’.

فَتُشْهِدُ الرُّسُلُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَيَشْهَدُ بِصِدْقِ الرُّسُلِ وَ بِكَذِبِ مَنْ جَحَدَهَا مِنَ الْأُمَمِ، فَيَقُولُ لِكُلِّ امَّةٍ مِنْهُمْ: «بَلَى‏ فَقَدْ جاءَكُمْ بَشِيرٌ وَ نَذِيرٌ وَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ» أَيْ مُقْتَدِرٌ عَلَى شَهَادَةِ جَوَارِحِكُمْ عَلَيْكُمْ بِتَبْلِيغِ الرُّسُلِ إِلَيْكُمْ رِسَالاتِهِمْ

So the Rasools^-as of Allah^-azwj would be testifying, and the testimony would be borne with the truthfulness of the Rasools^-as and the lies of the ones who rejected it from the communities, and he^-as would be saying for each community from them But there has come to you a giver of glad tidings and a warner, and Allah is Able upon all things [5:19]. i.e., He^-azwj is Able upon Making your body parts to testify against you with the delivery of the Rasools^-as of their^-as Message to you all’’.[25]

VERSES 8 & 9

وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ۚ فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {8}

And the weighing on that Day would be the Truth. So the one whose scale would be heavy, then those, they would be the successful ones [7:8]

وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ {9}

And the one whose scale would be light, so they are those who would have incurred losses upon themselves due to their being unjust to Our Signs [7:9]

علي بن إبراهيم: قال: حدثنا جعفر بن أحمد  قال: حدثنا عبد الكريم، قال: حدثنا محمد بن علي، قال: حدثنا محمد بن الفضيل، عن أبي حمزة، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: وَ الَّذِينَ كَذَّبُوا بِآياتِنا صُمٌّ وَ بُكْمٌ فِي الظُّلُماتِ مَنْ يَشَأِ اللَّهُ يُضْلِلْهُ وَ مَنْ يَشَأْ يَجْعَلْهُ عَلى صِراطٍ مُسْتَقِيمٍ. فقال (عليه السلام): «نزلت في الذين كذبوا بأوصيائهم صُمٌّ وَ بُكْمٌ كما قال الله فِي الظُّلُماتِ من كان من ولد إبليس فإنه لا يصدق بالأوصياء، و لا يؤمن بهم أبدا، و هم الذين أضلهم الله، و من كان من ولد آدم آمن بالأوصياء فهم عَلى صِراطٍ مُسْتَقِيمٍ

Ali Bin Ibrahim said, ‘Jafar Bin Ahmad narrated to us, from Abdul Kareem, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza who said,

قال: و سمعته يقول: «كذبوا بآياتنا كلها، في بطن القرآن، أن كذبوا بالأوصياء كلهم

He (the narrator) said, ‘And I heard him^-asws (Abu Ja’far^-asws) saying: ‘They belying our^-asws signs, all of them, in the esoteric of the Quran, and they were belying the succesors^-asws, all of them^-asws’’.[26]

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ الَّذِينَ كَفَرُوا وَ كَذَّبُوا بِآياتِنا: الدَّالَّاتِ عَلَى صِدْقِ مُحَمَّدٍ ص عَلَى مَا جَاءَ بِهِ- مِنْ أَخْبَارِ الْقُرُونِ السَّالِفَةِ، وَ عَلَى مَا أَدَّاهُ إِلَى عِبَادِ اللَّهِ مِنْ ذِكْرِ تَفْضِيلِهِ لِعَلِيٍّ ع وَ آلِهِ الطَّيِّبِينَ خَيْرِ الْفَاضِلِينَ وَ الْفَاضِلَاتِ بَعْدَ مُحَمَّدٍ سَيِّدِ الْبَرِيَّاتِ‏ أُولئِكَ‏ الدَّافِعُونَ لِصِدْقِ مُحَمَّدٍ فِي إِنْبَائِهِ [وَ الْمُكَذِّبُونَ لَهُ فِي نَصْبِهِ‏ لِأَوْلِيَائِهِ‏] عَلِيٍّ سَيِّدِ الْأَوْصِيَاءِ، وَ الْمُنْتَجَبِينَ مِنْ ذُرِّيَّتِهِ الطَّيِّبِينَ الطَّاهِرِينَ‏ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ‏

(Imam Hassan Al-Askari^-asws said): ‘Then the Mighty and Majestic Said: And those who are disbelieving and belying our Signs [2:39] – the references to the truthfulness of Muhammad^-saww upon what he^-saww came with from the news of the previous centuries and upon what was required to the servants of Allah^-azwj, from the mentioning of the merits of Ali^-asws and his^-asws goodly progeny, the best of the meritorious ones, and the meritorious after Muhammad^-saww, Chief of the righteous ones – they are the repellers of the truthfulness of Muhammad^-saww in his^-saww news and the belying ones to him^-saww regarding his^-saww appointing for his^-saww friends, Ali^-asws, Chief of the successors^-as, and the chosen ones^-asws from his^-asws offspring, the goodly, the clean – they are the inmates of the Fire; they would be in it eternally [7:36]’’.[27]

VERSE 10

وَلَقَدْ مَكَّنَّاكُمْ فِي الْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ ۗ قَلِيلًا مَا تَشْكُرُونَ {10}

And We have Enabled you in the earth and We Made livelihood for you therein. very few are thankful [7:10]

Thanking Allah^-azwj is by thanking people

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ عَمَّارٍ الدُّهْنِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ يُحِبُّ كُلَّ قَلْبٍ حَزِينٍ وَ يُحِبُّ كُلَّ عَبْدٍ شَكُورٍ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِعَبْدٍ مِنْ عَبِيدِهِ يَوْمَ الْقِيَامَةِ أَ شَكَرْتَ فُلَاناً فَيَقُولُ بَلْ شَكَرْتُكَ يَا رَبِّ فَيَقُولُ لَمْ تَشْكُرْنِي إِذْ لَمْ تَشْكُرْهُ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna, from Ammad Al Duhny who said,

‘I heard Ali^-asws Bin Al-Husayn^-asws saying: ‘Allah^-azwj Loves every grieving heart, and Loves every grateful servant. Allah^-azwj would be Saying to a servant from His^-azwj servant on the Day of Judgement: “Did you thank so and so?” He would say, ‘But, I thanked You^-azwj, O Lord^-azwj!” So He^-azwj would be Saying: “You did not thank Me^-azwj when you did not thank him”.

ثُمَّ قَالَ أَشْكَرُكُمْ لِلَّهِ أَشْكَرُكُمْ لِلنَّاسِ

Then he^-asws said: ‘The most thankful to Allah^-azwj, is the one most thankful you to the people’.[28]

Thanking Allah^-azwj as is His^-azwj Right to be thanked

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ صَاحِبِ السَّابِرِيِّ فِيمَا أَعْلَمُ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) يَا مُوسَى اشْكُرْنِي حَقَّ شُكْرِي فَقَالَ يَا رَبِّ وَ كَيْفَ أَشْكُرُكَ حَقَّ شُكْرِكَ وَ لَيْسَ مِنْ شُكْرٍ أَشْكُرُكَ بِهِ إِلَّا وَ أَنْتَ أَنْعَمْتَ بِهِ عَلَيَّ قَالَ يَا مُوسَى الْآنَ شَكَرْتَنِي حِينَ عَلِمْتَ أَنَّ ذَلِكَ مِنِّي

Ali, from his father, from Ibn Abu Umeyr, from Abu Abdullah, Sahib Al Sayyari regarding what I know, or someone else,

(It has been narrated) from Abu Abdullah^-asws having said regarding what Allah^-azwj Mighty and Majestic Revealed unto Musa^-as: “O Musa^-as! Thank Me^-azwj as is the right of thanking Me^-azwj”. So, he^-as said: ‘O Lord^-azwj! And how can I^-as thank You^-azwj are Rightful to be thanked, and there is none from a thanks which I^-as thank You^-azwj with except that You^-azwj have Favoured with it upon me^-as?’ He^-azwj Said: “O Musa^-as! Now you^-as have thanked Me^-azwj where you^-as knew that, that is from Me^-azwj’.[29]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ خَرَجَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنَ الْمَسْجِدِ وَ قَدْ ضَاعَتْ دَابَّتُهُ فَقَالَ لَئِنْ رَدَّهَا اللَّهُ عَلَيَّ لَأَشْكُرَنَّ اللَّهَ حَقَّ شُكْرِهِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman who said,

‘Abu Abdullah^-asws went out from the Masjid and he^-asws had lost his^-asws (riding) animal. So he^-asws said: ‘If Allah^-azwj were to Return it to me^-asws, I^-asws will thank Allah^-azwj as it is a right of thanking Him^-azwj’.

قَالَ فَمَا لَبِثَ أَنْ أُتِيَ بِهَا فَقَالَ الْحَمْدُ لِلَّهِ فَقَالَ لَهُ قَائِلٌ جُعِلْتُ فِدَاكَ أَ لَيْسَ قُلْتَ لَأَشْكُرَنَّ اللَّهَ حَقَّ شُكْرِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَمْ تَسْمَعْنِي قُلْتُ الْحَمْدُ لِلَّهِ

He (the narrator) said, ‘So, it wasn’t long before they came with it. So he^-asws said: ‘The Praise is for Allah^-azwj’. So someone said to him^-asws, ‘May I be sacrificed for you^-asws! Did you^-asws not say, ‘I^-asws will thank Allah^-azwj as it is a right of thanking Him^-azwj’?’ So Abu Abdullah^-asws said: ‘Did you not listen to me^-asws saying: ‘The Praise is for Allah^-azwj’?’[30]

Thanking on every Bounty

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ هِشَامِ بْنِ أَحْمَرَ قَالَ كُنْتُ أَسِيرُ مَعَ أَبِي الْحَسَنِ ( عليه السلام ) فِي بَعْضِ أَطْرَافِ الْمَدِينَةِ إِذْ ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ فَخَرَّ سَاجِداً فَأَطَالَ وَ أَطَالَ ثُمَّ رَفَعَ رَأْسَهُ وَ رَكِبَ دَابَّتَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ قَدْ أَطَلْتَ السُّجُودَ فَقَالَ إِنَّنِي ذَكَرْتُ نِعْمَةً أَنْعَمَ اللَّهُ بِهَا عَلَيَّ فَأَحْبَبْتُ أَنْ أَشْكُرَ رَبِّي

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Atiyya, from Hisham Bin Ahmar who said,

‘I was travelling along with Abu Al-Hassan^-asws in one of the outskirts of Al-Medina when he^-asws joined his^-asws legs from his animal and he^-asws fell into Sajadah (prostration). So he^-asws prolonged, and I prolonged. Then he^-asws raised his^-asws head and rode his^-asws animal. So I said, ‘May I be sacrificed for you^-asws! You^-asws had prolonged the Sajadah’. So he^-asws said: ‘I^-asws remembered a Bounty of Allah^-azwj He^-azwj had Favoured upon me with, so I^-asws loved that I^-asws should thank my^-asws Lord^-azwj’.[31]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ذَكَرَ أَحَدُكُمْ نِعْمَةَ اللَّهِ عَزَّ وَ جَلَّ فَلْيَضَعْ خَدَّهُ عَلَى التُّرَابِ شُكْراً لِلَّهِ فَإِنْ كَانَ رَاكِباً فَلْيَنْزِلْ فَلْيَضَعْ خَدَّهُ عَلَى التُّرَابِ وَ إِنْ لَمْ يَكُنْ يَقْدِرُ عَلَى النُّزُولِ لِلشُّهْرَةِ فَلْيَضَعْ خَدَّهُ عَلَى قَرَبُوسِهِ وَ إِنْ لَمْ يَقْدِرْ فَلْيَضَعْ خَدَّهُ عَلَى كَفِّهِ ثُمَّ لْيَحْمَدِ اللَّهَ عَلَى مَا أَنْعَمَ عَلَيْهِ

From him, from Usman Bin Isa, from Yunus Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever one of you remembers a Favour of Allah^-azwj Mighty and Majestic, so let him place his cheek upon the dust is gratitude to Allah^-azwj. So if he was riding, so let him descend and let him place his cheek upon the dust; and if he does not happen to be able upon the descending due to the publicity, so let him place his cheek upon his saddle bow; and if he is not able, so let him place his cheek upon his wrist, then let him praise Allah^-azwj upon whatever He^-azwj has Favoured upon him’.[32]

For detailed Ahadeeth on gratefulness please see Al Kafi V 2 The Book of Belief and Disbelief – https://hubeali.com/books/English-Books/AlKafiVol2/AlKafiV2-TheBookOfBeliefAndDisbelief(3).pdf

What is the Scale?

علي بن إبراهيم، قال: حدثني أبي، عن الحسين بن خالد، عن أبي الحسن الرضا (عليه السلام)، الميزان: أمير المؤمنين (عليه السلام)

Ali Bin Ibrahim said that it has been narrated from his father, from Al-Husayn Bin Khalid, from Abu Al-Hassan Bin Khalid,

‘Abu Al-Hassan Al-Reza^-asws, (having said): ‘The Scale is Amir Al-Momineen^-asws’.[33]

محمد بن العباس، قال: حدثنا محمد بن همام، عن محمد بن إسماعيل، عن عيسى بن داود، قال: حدثنا أبو الحسن موسى، عن أبيه، عن أبي جعفر (عليهم السلام)، قال: سألته عن قول الله عز و جل: فَمَنْ ثَقُلَتْ مَوازِينُهُ فَأُولئِكَ هُمُ الْمُفْلِحُونَ، قال: «نزلت فينا

Muhammad Bin Al Abbas, from Muhammad Bin Hamam, from Muhammad Bin Ismail, from Isa Bin Dawood,

(It has been narrated) from Abu Al-Hassan Musa^-asws, from his^-asws father^-asws, from Abu Ja’far^-asws, said: ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic So the one whose scale would be heavy, then those, they would be the successful ones [7:8], he^-asws said: ‘It was revealed regarding us^-asws’.[34]

How can the deeds be weighed?

الطبرسي في (الإحتجاج): عن الصادق (عليه السلام)، و قد سأله سائل، قال: أ و ليس توزن الأعمال؟ قال (عليه السلام): «لا، إن الأعمال ليست بأجسام، و إنما هي صفة ما عملوا، و إنما يحتاج إلى وزن الشي‏ء من جهل عدد الأشياء، و لا يعرف ثقلها أو خفتها، و إن الله لا يخفى عليه شي‏ء

Al Tabarsy in Al Ihtijaj,

(It has been narrated) from Al-Sadiq^-asws, and a questioner had asked him^-asws saying, ‘Won’t the deeds be weighed?’ He^-asws said: ‘No. The deeds do not have a body (physical form), but rather it is a description of what is done. But rather, the one who needs to weigh something is the one who is ignorant of the number of things, and does not know its heaviness or its lightness. And Allah^-azwj, there is nothing hidden from Him^-azwj’.

قال: فما معنى الميزان؟ قال (عليه السلام): «العدل»، قال: فما معناه في كتابه: فَمَنْ ثَقُلَتْ مَوازِينُهُ؟ قال (عليه السلام): «فمن رجح عمله

He said, ‘So what is the meaning of the ‘Scale’?’ He^-asws said: ‘The justice’. He said, ‘So what is its Meaning in His^-azwj Book: So the one whose scale would be heavy [7:8]?’ He^-asws said: ‘The one whose work outweighs’.[35]

What would make the Scale heavy?

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن أبي أيوب، عن محمد ابن مسلم، عن أحدهما (عليهما السلام)، قال: «ما في الميزان شي‏ء أثقل من الصلاة على محمد و آل محمد، و إن الرجل لتوضع أعماله في الميزان فتميل به، فيخرج الصلاة على محمد فيضعها في ميزانه فترجح

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Ibn Muslim, who has said:

One of them^-asws (5^th or 6^th Imam^-asws) having said: ‘There is nothing heavier in the Scale than the Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and that the man would place his deeds upon the Scale and incline it by that. So he takes out the Salawat upon Muhammad^-saww and places it upon his Scale, it would outweigh (everything else)’.[36]

What would make the Scale lighter?

في من لا يحضره الفقيه وروى محمد بن ابى عمير عن عيسى الفراء عن عبد الله بن ابى بعفور قال: سمعت ابا عبد الله عليه السلام يقول: قال أبو جعفر عليه السلام: من كان ظاهره ارجح من باطنه خف ميزانه

In Man La Yahzur Al-Faqih, it has been reported from Muhammad Biin Abu Umeyr, from Isa Al-Fara’a, from Abdullah Biin Abu Ya’four who said:

‘I heard Abu Abdullah^-asws saying; ‘Abu Ja’far^-asws said: ‘The one whose apparent (Zaahir) outweighs his hidden (Baatin), his scale would be lighter’.[37]

VERSES 11 – 13

وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُنْ مِنَ السَّاجِدِينَ {11}

And We Created you, then We Shaped you, then We Said to the Angels: “Perform Sajdah to Adam”. So they performed Sajdah except Iblees; he did not happen to be from the prostrators [7:11]

قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ۖ قَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ {12}

(Allah) Said: “What prevented you to perform Sajdah when I Commanded you?” He (Iblees) said, ‘I am better than him. You Created me from fire and Created him from clay’ [7:12]

قَالَ فَاهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَنْ تَتَكَبَّرَ فِيهَا فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ {13}

(Allah) Said: “Then get down from it, and there would not happen to be for that you be arrogant therein. Therefore, get out, for you are from the belittled ones” [7:13]

علي بن إبراهيم، قال: حدثنا أحمد بن محمد، عن جعفر بن عبد الله المحمدي، قال: حدثنا كثير بن عياش، عن أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَ لَقَدْ خَلَقْناكُمْ ثُمَّ صَوَّرْناكُمْ. قال: «أما خَلَقْناكُمْ فنطفة ثم علقة ثم مضغة ثم عظاما ثم لحما، و أما صَوَّرْناكُمْ فالعين و الأنف و الأذنين و الفم و اليدين و الرجلين، صور هذا و نحوه، ثم جعل الدميم و الوسيم و الجسيم و الطويل و القصير و أشباه هذا

Ali Bin Ibrahim, from Ahmad Bin Muhammad, from Ja’far Bin Abdullah Al Hamdany, from Kaseer Bin Ayaash, from Abu Al-Jaroud,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: And We Created you, then We Shaped you [7:11], he^-asws said: ‘As for We Created you – so it is the seed, then a clot, then flesh, then bones. And as for then We Shaped you, so it is the eyes, and the nose, and the two ears, and the mouth, and the two hands, and the two feet – shaped these and similarly, the handsome and the ugly, and the tall and the short, and similar to these’.[38]

Sajdah to Adam^-as?

و عن الإمام أبي محمد الحسن العسكري (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله) لما عرف الله ملائكته فضل خيار أمة محمد (صلى الله عليه و آله) و شيعة علي (عليه السلام) و خلفائه (عليهم السلام)، و احتمالهم في جنب محبة ربهم ما لا تحتمله الملائكة، أبان بني آدم الخيار المتقين بالفضل عليهم. ثم قال: فلذلك فاسجدوا لآدم لما كان مشتملا على أنوار هذه الخلائق الأفضلين

And from Imam Abu Muhammad Al-Hassan Al-Askari^-asws having said: ‘Rasool-Allah^-saww said: ‘When Allah^-azwj had Introduced His^-azwj Angels to the merits of the best of the community of Muhammad^-saww and the Shias of Ali^-asws and His^-azwj Caliphs, and their bearing the Love of their Lord^-azwj which the Angels had not borne, it became clear that the children of Adam^-as, the best of the pious ones are with the merits over them. Then He^-azwj Said: “Therefore, due to that, do Sajdah to Adam^-as due to him^-as containing the lights of these meritorious creatures.

وَ لَمْ يَكُنْ سُجُودُهُمْ لِآدَمَ، إِنَّمَا كَانَ آدَمُ قِبْلَةً لَهُمْ- يَسْجُدُونَ نَحْوَهُ لِلَّهِ عَزَّ وَ جَلَّ، وَ كَانَ‏ بِذَلِكَ مُعَظَّماً مُبَجَّلًا لَهُ، وَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَسْجُدَ (لِأَحَدٍ مِنْ دُونِ) اللَّهِ، وَ يَخْضَعَ لَهُ كَخُضُوعِهِ لِلَّهِ، وَ يُعَظِّمَهُ- بِالسُّجُودِ لَهُ- كَتَعْظِيمِهِ لِلَّهِ

And their Sajdahs did not happen to be for Adam^-as. But rather, Adam^-as was a direction for them to be performing Sajdah for Allah^-azwj Mighty and Majestic. And he^-as was, due to that, revered, dignified, and it is not befitting for anyone that he performs Sajdah to anyone from besides Allah^-azwj, humbling to him as humbling to Allah^-azwj, and revering him with the Sajdahs to him like the revering to Allah^-azwj. [39]

Prohibition of analogising

و عنه: عن علي بن إبراهيم، عن أبيه، عن أحمد بن عبد الله العقيلي، عن عيسى بن عبد الله القرشي، قال: دخل أبو حنيفة على أبي عبد الله (عليه السلام) فقال له: «يا أبا حنيفة، بلغني أنك تقيس؟» قال: نعم. قال:  «لا تقس، فإن أول من قاس إبليس حين قال خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فقاس ما بين النار و الطين، و لو قاس نورية آدم بنورية النار عرف فضل ما بين النورين، و صفاء أحدهما على الآخر

And from him (Al Kulayni), from Ali Bin Ibrahim, from his father, from Ahmad Bin Abdullah Al Aqeyli, from Isa Bin Abdullah Al Qarshi who said,

‘Abu Haneefa^-la came up to Abu Abdullah^-asws, so he^-asws said to him: ‘O Abu Haneefa^-la, you are using analogy?’ He said: ‘Yes’. He^-asws said: ‘Do not use analogy, for the first one to use analogy was Iblees^-la where he^-la said ‘You Created me from fire and Created him from clay [7:12]’. So he^-la compared what was between the fire and the clay, and had he compared the light of Adam^-as and the light of the fire he would have recognised the preference of what was between the two lights, and the purity of the one over the other’.[40]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن الحسن بن علي بن يقطين، عن الحسين بن مياح، عن أبيه، عن أبي عبد الله (عليه السلام)، قال: «إن إبليس قاس نفسه بآدم، فقال خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ و لو قاس الجوهر الذي خلق الله تعالى منه آدم (عليه السلام) بالنار كان ذلك أكثر نورا و ضياء من النار

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Yaqteen, from Al Husayn Bin Mayaah, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Iblees^-la compared himself^-la with Adam^-as, so he^-la said, ‘You Created me from fire and Created him from clay [7:12], and if only he^-la had compared the essence of which Allah^-azwj the Exalted Created Adam^-as with the fire, that was of more radiance and illumination than the fire’.[41]

أبى رحمه الله: قال حدثنا محمد بن يحيى قال: حدثنا محمد بن أحمد بن إبراهيم بن هاشم، عن احمد بن عبد الله العقيلي القرشي، عن عيسى بن عبد الله القرشي رفع الحديث قال: دخل أبو حنيفة على أبى عبد الله عليه السلام فقال له: يا أبا حنيفة بلغني انك تقيس، قال: نعم أنا أقيس، قال: لا تقس فإن أول من قاس إبليس حين قال: خلقتني من نار وخلقته من طين

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad Bin Ibrahim Bin Hashim, from Ahmad Bin Abdullah Al Aqeel Al Qarshy, from Isa Bin Abdullah Al Qarshy, raising the Hadeeth, said,

‘Abu Haneefa came over to Abu Abdullah^-asws, so he^-asws said to him: ‘O Abu Haneefa! It has reached me^-asws that you are analogising?’ He said, ‘Yes, I do analogise’. He^-asws said: ‘Do not analogise, for the first one who analogised was Iblees when he said, ‘You Created me from fire and Created him from clay [7:12]’.

فقاس مابين النار و الطين، ولو قاس نورية آدم بنورية النار عرف الفضل ما بين النورين وصفاء أحدهما على الآخر

He thus analogised between the fire and the clay, and had he compared the radiance of Adam^-as with the radiance of the fire, he would have recognised that merit of what was in between the two radiances, and the purity of one over the other.

ولكن قس لي رأسك إخبرنى عن اذنيك مالهما مرتان؟ قال: لا أدري، قال: فانت لا تحسن ان تقيس رأسك، فكيف تقيس الحلال والحرام قال: يابن رسول الله اخبرني ما هو؟ قال ان الله عز وجل: جعل الاذنين مرتين لئلا يدخلهما شئ إلا مات، ولولا ذلك لقتل ابن آدم الهوام

But, analogise for me about your head and inform me^-asws about your two ears, why is there bitterness for these two?’ He said, ‘I do not know’. He^-asws said: ‘So, if you are not good at analogising about your head, so how can you analogise about the Permissible and the Prohibited?’ He said, ‘O son^-asws of Rasool-Allah^-saww! Inform me, what is it?’ He^-asws said: ‘Allah^-azwj Mighty and Majestic Made the two ears to be with bitterness (inside these), so that nothing would enter into these except that it would die, and had it not been for that, the insects would have killed the son of Adam^-as.

وجعل الشفتين عذبتين ليجد ابن آدم طعم الحلو والمر، وجعل العينين مالحتين لانهما شحمتان، ولولا ملوحتهما لذابتا، وجعل الانف باردا سائلا لئلا يدع في الرأس داء إلا أخرجه ولولا ذلك لثقل الدماغ وتدود

And He^-azwj Made the two lips to be sweet so that he can taste the sweet and the sour, and Made the two eyes with salinity because these two need to be lubricated, and had it not been for that, these would both melt away, and Made the nose to flow with cold liquid, that there would not be an illness in the head except that it would exit via it, and had it not been for that, the brain would have been heavy, and there would be illness’.[42]

ثم قال: أتحسن ان تقيس رأسك من بدنك؟ قال: لا، قال جعفر عليه السلام: فاخبرني لاي شئ جعل الله الملوحة في العينين والمرارة في الاذنين والماء المنتن في المنخرين والعذوبة في الشفتين، قال: لا أدري

Then he^-asws said: ‘Are you good at analogising your head from your body?’ He said, ‘No’. Ja’far^-asws said: ‘So inform me^-asws, for which reason did Allah^-azwj Make the saltiness to be in the two eyes, and the bitterness to be in the two ears, and the stinking water to be in the two nostrils, and the sweetness to be in the two lips?’ He said, ‘I do not know’.

قال جعفر عليه السلام لان الله تبارك وتعالى خلق العينين فجعلهما شحمتين وجعل الملوحة فيهما منا منه على ابن آدم، ولولا ذلك لذابتا وجعل الاذنين مرتين ولولا ذلك لهجمت الدواب واكلت دماغه، وجعل الماء في المنخرين ليصعد منه النفس وينزل، ويجد منه الريح الطيبة من الخبيثة، وجعل العذوبة في الشفتين ليجد ابن آدم لذة مطعمه ومشربه

Ja’far^-asws said: ‘Because Allah^-azwj Blessed and High Created the two eyes, so He^-azwj Made the two of these to be lubricated, and Made the salinity in these two as a Favour upon the son of Adam^-as, and had it not been for that, they would have melted; and Made the two ears to be with bitterness, and had it not been for that, the insects of the earth would have entered into these and eaten his brain; and Made the water to be in the two nostrils from the breaths to ascend and descend, and for discerning the wind from it, the aromatic from the pungent; and Made the sweetness to be in the two lips for the son of Adam^-as to taste the pleasure of his food and his water’.

ثم قال جعفر عليه السلام لابي حنيفة: أخبرني عن كلمة أولها شرك وآخرها إيمان؟ قال لا أدري، قال هي كلمة: لا إله إلا الله، لو قال لا إله: كان شرك، ولو قال: إلا الله كان إيمان

Then Ja’far^-asws said to Abu Haneefa: ‘Inform me^-asws about the term, the beginning of which is association (Shirk) and the end of it is belief?’ He said: ‘I do not know’. He^-asws said: ‘It is the term, ‘There is not god except for Allah^-azwj’ – if you were to say, There is no God’ it would constitute association (shirk), and if you were to say, ‘Except Allah^-azwj’, it would constitute belief’.

ثم قال جعفر ” ع “: ويحك أيهما أعظم قتل النفس أو الزنا؟ قال قتل النفس، قال فإن الله عز وجل قد قبل في قتل النفس شاهدين ولم يقبل في الزنا إلا أربعة

Then Ja’far^-asws said: ‘Woe be unto you! Which of the two is more grievous, killing the soul or adultery?’ He said, ‘Killing the soul’. He^-asws said: ‘But Allah^-azwj Mighty and Majestic has Accepted two testimonies with regards to the killing of the soul, and does not Accept for the adultery except for four’.

ثم قال ” ع “: أيهما أعظم الصلاة أم الصوم قال الصلاة، قال فما بال الحايض تقضي الصيام ولا تقضي الصلاة فكيف يقوم لك القياس، فاتق الله ولا تقس

Then he^-asws said: ‘Which of the two is greater, the Prayer or the Fast?’ He said, ‘The Prayer’. He^-asws said: ‘So what about the menstruating woman who has to fulfil (pay back) the (missed) Fasts, and does not have to fulfil the (missed) Prayer? So how can the analogy stand for you. Therefore, fear Allah^-azwj and do not analogise’.[43]

حدثنا أحمد بن الحسن القطان قال: حدثنا الحسن بن علي السكري قال حدثنا محمد بن زكريا الجوهري البصري قال: حدثنا جعفر بن محمد بن عمارة عن أبيه، عن جعفر بن محمد عليه السلام. انه قال

Ahmad Bin Al Hassan Al Qatan narrated to us, from Al Hassan Bin Ali Al Sakry, from Muhammad Bin Zakariyya Al Jowhary Al Basry, from Ja’far Bin Muhammad Bin Amaara, from his father,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws having said:

ثم قال جعفر بن محمد ” ع ” ان أمر الله تعالى ذكره لا يحمل على المقاييس ومن حمل امر الله على المقاييس هلك واهلك ان أول معصية ظهرت الانانية عن إبليس اللعين حين أمر الله تعالى ذكره ملائكته بالسجود لآدم، فسجدوا وأبى إبليس اللعين ان يسجد

Then Ja’far^-asws Bin Muhammad^-asws said: ‘The Commands of Allah^-azwj cannot be borne upon the analogies, and the one who carries the Commands of Allah^-azwj upon the analogies is destroyed and will (cause others to be) destroyed. The first disobedience which manifested the selfishness was from Iblees^-la the Accursed, when Allah^-azwj Commanded the Angels with the Sajdah to Adam^-as, so they performed Sajdah, and Iblees^-la the Accursed refused to perform Sajdah.

فقال عز وجل ما منعك ألا تسجد إذ أمرتك، قال: انا خير منه، خلقتني من نار وخلقته من طين، فكان أول كفرة قوله: انا خير منه، ثم قياسه بقوله: خلقتني من نار وخلقته من طين، فطرده الله عز وجل عن جواره، ولعنه وسماه رجيما واقسم بعزته لا يقيس احد في دينه إلا قرنه مع عدوه إبليس في أسفل درك من النار

The Mighty and Majestic Said: He Said: “What prevented you to perform Sajdah when I Commanded you?” He said, ‘I am better than him. You Created me from fire and Created him from clay’ [7:12]. So the first Kufr were his^-la words, ‘I am better than him’. Then he^-la analogized by his^-la words, ‘You Created me from fire and Created him from clay’. Therefore Allah^-azwj Mighty and Majestic Expelled him^-la from His^-azwj Vicinity, and Cursed him^-la, and Named him^-la as a ‘Pelted One’, and Swore by His^-azwj Honour that no one would analogise in His^-azwj Religion except that He^-azwj would Pair him with Iblees^-la in the lowest level in the Fire’.[44]

VERSES 14 & 15

قَالَ أَنْظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ {14}

He said, ‘Respite me to the Day they would be Resurrected’ [7:14]

قَالَ إِنَّكَ مِنَ الْمُنْظَرِينَ {15}

He said: “You are from the Respited ones” [7:15]

(Please note these have to be taken in conjunction with Verses 15:36 to 15:39 and 38:79 to 38:80)

Respiting of Iblees^-la

ابن بابويه، قال: أخبرنا علي بن حبشي بن قوني (رحمه الله) فيما كتب إلي، قال: حدثنا حميد بن زياد، قال: حدثنا القاسم بن إسماعيل، قال: حدثنا محمد بن سلمة، عن يحيى بن أبي العلاء الرازي: أن رجلا دخل على أبي عبد الله (عليه السلام) فقال: جعلت فداك، أخبرني عن قول الله عز و جل لإبليس: فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى يَوْمِ الْوَقْتِ الْمَعْلُومِ. قال: «إلى يوم الوقت المعلوم، يوم ينفخ في الصور نفخة واحدة، فيموت إبليس ما بين النفخة الاولى و الثانية

Ibn Babuwayh said, ‘Ali Bin Habashy Bin Qawny narrated to us regarding what he wrote to me, from Hameed Bin Ziyad, from Al Qasim Bin Ismail, from Muhammad Bin Salma, from Yahya Bin Abu Al A’la Al Razy that,

‘A man came up to Abu Abdullah^-asws, so he said, ‘May I be sacrificed for you^-asws! Inform me about the Words of Allah^-azwj Mighty and Majestic to Iblees^-la: So you are from the Respited ones [15:37] Till the Day of the known time [15:38]’. He^-asws said: ‘Till the Day of the known time [15:38] – is the Day in which the Trumpet would be Blown into with one Blow. So Iblees^-la would die in what is in between the first Blowing and the second Blowing (of the Trumpet)’.[45]

عن وهب بن جميع مولى إسحاق بن عمار، قال: سألت أبا عبد الله (عليه السلام) عن قول إبليس: رَبِّ فَأَنْظِرْنِي إِلى يَوْمِ يُبْعَثُونَ قالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى يَوْمِ الْوَقْتِ الْمَعْلُومِ قال له وهب: جعلت فداك، أي يوم هو؟ قال: «يا وهب، أ تحسب أنه يوم يبعث الله فيه الناس؟ إن الله أنظره إلى يوم يبعث فيه قائمنا، فإذا بعث الله قائمنا كان في مسجد الكوفة، و جاء إبليس حتى يجثو بين يديه على ركبتيه، فيقول: يا ويله من هذا اليوم، فيأخذ بناصيته فيضرب عنقه، فذلك اليوم هو الوقت المعلوم

From Wahab bin Jami’e, a slave of Is’haq Bin Amaar who said,

‘I asked Abu Abdullah^-asws about the Words of Iblees^-la, Lord! So Respite me till the Day they would be Resurrected [15:36] He said: So you are from the Respited ones [15:37] Till the Day of the known time [15:38]. May I be sacrificed for you^-asws! Which day is it?’ He^-asws said: ‘O Wahab! Do you reckon that is it the Day in which Allah^-azwj would Resurrect the people? Allah^-azwj has Respited him^-la till the day in which He^-azwj would Send our^-asws Qaim^-asws. He^-asws would be in the Masjid of Al-Kufa, and Iblees^-la would come until he^-la would kneel down in front of him^-asws, so he^-la would be saying, ‘O woe from this day!’ So he^-asws would grab him^-la by his^-la eyebrows and strike his^-la neck off. So that is the Day of the known time [15:38]’.[46]

VERSES 16 – 18

قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ {16}

He said, ‘So, due to Your Deviating me, I will sit (in ambush) for them on Your Straight Path [7:16]

ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ {17}

Then I will come to them from their front, and from their back, and on their right, and on their left, and You will not Find most of them as thankful ones’ [7:17]

قَالَ اخْرُجْ مِنْهَا مَذْءُومًا مَدْحُورًا ۖ لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ أَجْمَعِينَ {18}

He said: “Get out from it, disgraced, expelled! As for the ones from them who follow you, I will Fill Hell from you altogether” [7:18]

ابْنُ مَحْبُوبٍ عَنْ حَنَانٍ وَ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لَهُ قَوْلُهُ عَزَّ وَ جَلَّ لَأَقْعُدَنَّ لَهُمْ صِراطَكَ الْمُسْتَقِيمَ ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَ مِنْ خَلْفِهِمْ وَ عَنْ أَيْمانِهِمْ وَ عَنْ شَمائِلِهِمْ وَ لا تَجِدُ أَكْثَرَهُمْ شاكِرِينَ قَالَ فَقَالَ أَبُو جَعْفَرٍ (عليه السلام) يَا زُرَارَةُ إِنَّهُ إِنَّمَا صَمَدَ لَكَ وَ لِأَصْحَابِكَ فَأَمَّا الْآخَرُونَ فَقَدْ فَرَغَ مِنْهُمْ

Ibn Mahboub, from Hanaan and Ali Bin Ra’ib, from Zurara who said:

I said to him^-asws, ‘The Words of the Mighty and Majestic: He said, ‘So, due to Your Deviating me, I will sit (in ambush) for them on Your Straight Path [7:16] Then I will come to them from their front, and from their back, and on their right, and on their left, and You will not Find most of them as thankful ones’ [7:17]. So Abu Ja’far^-asws said: ‘O Zurara! But rather, he (Satan^-la) is lying in wait for you (Shias) and for your companions. But as for the others, he has finished (free) from them’.[47]

العياشي: عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «الصراط الذي قال إبليس: لَأَقْعُدَنَّ لَهُمْ صِراطَكَ الْمُسْتَقِيمَ ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ الآية، و هو علي (عليه السلام)

Al Ayyashi, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Straight Path which Iblees^-la spoke about, I will sit (in ambush) for them on Your Straight Path [7:16] Then I will come to them from their front [7:17] – the Verse, and he^-asws is Ali^-asws’.[48]

الطبرسي: عن الباقر (عليه السلام)، في معنى الآية: «مِنْ بَيْنِ أَيْدِيهِمْ أهون عليهم أمر الآخرة وَ مِنْ خَلْفِهِمْ آمرهم بجمع الأموال و منعها عن الحقوق لتبقى لورثتهم وَ عَنْ أَيْمانِهِمْ أفسد عليهم أمر دينهم، بتزيين الضلالة، و تحسين الشبهة وَ عَنْ شَمائِلِهِمْ بتحبيب اللذات إليهم، و تغليب الشهوات على قلوبهم

Al-Tabarsy,

(It has been narrated) from Al Baqir^-asws regarding the Meaning of the Verse: from their front [7:17] – (it means Iblees^-la would be) reducing (the importance) of the matter of the Hereafter to them, and from their back – orders them to accumulate the wealth and prevent it from the rights of the remaining inheritors, and on their right – spoils the affairs of their Religion by adorning for them the misguidance, and creating doubts – and on their left – by making the pleasures to be beloved to them, and get their hearts to be overcome by lustful desires’.[49]

عن أبي بصير، عن أبي عبد الله (عليه السلام): «أنه إذا كان يوم القيامة يؤتي بإبليس في سبعين غلا و سبعين كبلا ، فينظر الأول الي زفر في عشرين و مائة كبل و عشرين و مائة غل، فينظر إبليس، فيقول: من هذا الذي أضعف الله له العذاب، و أنا أغويت هذا الخلق جميعا؟ فيقال: هذا زفر. فيقول: بما حدد له هذا العذاب؟ فيقال: ببغيه علي علي (عليه السلام)

From Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When it will be the Day of Judgement, Iblees^-la would be brought in seventy locks and seventy chains. So he^-la would first look at Zafar (Umar) being in one hundred and twenty locks and one hundred and twenty chains. So Iblees^-la would be looking and saying, ‘Who is this one upon whom Allah^-azwj has Increased the Punishment, and I^-la am the one who tempted the whole of the creatures altogether?’ So they would say: ‘This is Zafar (Umar)’. So he^-la would be saying, ‘Due to what has this Punishment been Selected for him?’ So they would say: ‘For having rebelled against Ali^-asws’.

فيقول له إبليس: ويل لك و ثبور لك، أما علمت أن الله أمرني بالسجود لآدم فعصيته، و سألته أن يجعل لي سلطانا علي محمد و أهل بيته و شيعته، فلم يجبني الي ذلك و قال: إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغاوِينَ و ما عرفتهم حين استثناهم، إذ قلت وَ لا تَجِدُ أَكْثَرَهُمْ شاكِرِينَ؟ فمنتك به نفسك غرورا فتوقف بين يدي الخلائق. ثم قال له: ما الذي كان منك الي علي و الي الخلق الذي اتبعوك علي الخلاف؟ فيقول الشيطان- و هو زفر- لإبليس: أنت أمرتني بذلك

Iblees^-la would say to him, ‘Woe be unto you and ruination to you! Did you not know that Allah^-azwj has Commanded me^-la to Prostrate to Adam^-as, but I^-la disobeyed Him^-azwj, and I^-la asked Him^-azwj if He^-azwj could Give me^-la the authority over Muhammad^-saww and the People^-asws of his^-saww Household, and his^-saww Shiah. But, He^-azwj did not Answer me^-la for that and Said: Surely, as for My servants, there isn’t for you any authority upon them except the one who follows you from the deviators [15:42], and did you not recognise them^-asws that they^-asws were excluded when I^-la said, and You will not Find most of them as thankful ones’ [7:17]?’

فيقول له إبليس: فلم عصيت ربك و أطعتني؟ فيرد زفر عليه ما قال الله: إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَ وَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَ ما كانَ لِي عَلَيْكُمْ مِنْ سُلْطانٍ الي آخر الآية

Iblees^-la would say to him, ‘Why did you disobey your Lord^-azwj and obey me^-la?’ So Zafar (Umar) would reply back, what Allah^-azwj Said: Surely Allah Promised you the Promise of the Truth, and I gave you promises, then failed to keep them to you, and I had no authority over you [14:22] – up to the end of the Verse’.[50]

VERSES 19 – 24

وَيَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ {19}

And (We said): “O Adam! You and your wife dwell in the Garden. You can both eat from wherever you so desire to, and do not go near this tree for you will both become from the unjust ones” [7:19]

فَوَسْوَسَ لَهُمَا الشَّيْطَانُ لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِنْ سَوْآتِهِمَا وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَٰذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ {20}

But the Satan suggested to them to manifest to them what was hidden from them from their evil, and said, ‘Your Lord did not Forbid you from this tree except that you would become two Angels or you would become from eternally living ones’ [7:20]

وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ {21}

And he swore to them both, ‘I am from the advisers to you’ [7:21]

فَدَلَّاهُمَا بِغُرُورٍ ۚ فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ ۖ وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَنْ تِلْكُمَا الشَّجَرَةِ وَأَقُلْ لَكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُبِينٌ {22}

Thus, he indicated to them with deceit. So when they had tasted the tree, their evil inclinations appeared to them and they both began to cover upon themselves from the leaves of the Garden, and their Lord Called out to them: “Did I not Forbid you two from that tree and Said to you that the Satan is your open enemy?” [7:22]

قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ {23}

They said: ‘Our Lord! We wronged ourselves, and if You do not Forgive us and have Mercy on us, we would become from the losers’ [7:23]

قَالَ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ {24}

He said: “Get down, some of you being the enemies of others, and for you in the earth, there is an abode and a provision to a time [7:24]

قَالَ الْإِمَامُ ع‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا لَعَنَ إِبْلِيسَ بِإِبَائِهِ، وَ أَكْرَمَ الْمَلَائِكَةَ بِسُجُودِهَا لِآدَمَ، وَ طَاعَتِهِمْ لِلَّهِ عَزَّ وَ جَلَّ أَمَرَ بِآدَمَ وَ حَوَّاءَ إِلَى الْجَنَّةِ وَ قَالَ: يا آدَمُ اسْكُنْ أَنْتَ وَ زَوْجُكَ الْجَنَّةَ وَ كُلا مِنْها مِنَ الْجَنَّةِ رَغَداً وَاسِعاً حَيْثُ شِئْتُما بِلَا تَعَبٍ

The Imam (Hassan Al-Askari^-asws) said: ‘When Allah^-azwj Mighty and Majestic Cursed Iblees^-la for his refusal and Honoured the Angels for their Sajdah to Adam^-as and their obedience to Allah^-azwj, the Mighty and Majestic Commanded Adam^-as and Eve^-as to go to the Garden and Said: And We said: O Adam! You and your wife dwell in the Garden and eat from it from the Garden a plenteous (food) a wide variety wherever you two wish to without tiredness.

[الشَّجَرَةُ الَّتِي نَهَى اللَّهُ عَنْهَا، وَ أَنَّهَا شَجَرَةُ عِلْمِ مُحَمَّدٍ ص:] وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ [شَجَرَةَ الْعِلْمِ‏] شَجَرَةَ عِلْمِ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ص الَّذِينَ آثَرَهُمُ اللَّهُ عَزَّ وَ جَلَّ بِهَا دُونَ سَائِرِ خَلْقِهِ

The tree which Allah^-azwj Prohibited them from was the tree of the knowledge of Muhammad^-saww: – and do not go near this tree [7:19]. The tree of knowledge – The tree of knowledge of Muhammad^-saww and his^-saww Progeny^-asws which Allah^-azwj had kept it exclusively for them^-asws besides the rest His^-azwj creatures.

فَقَالَ اللَّهُ تَعَالَى: وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ شَجَرَةَ الْعِلْمِ فَإِنَّهَا لِمُحَمَّدٍ وَ آلِهِ خَاصَّةً دُونَ غَيْرِهِمْ، وَ لَا يَتَنَاوَلُ مِنْهَا بِأَمْرِ اللَّهِ إِلَّا هُمْ، وَ مِنْهَا مَا كَانَ يَتَنَاوَلُهُ النَّبِيُّ ص وَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ‏ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ- بَعْدَ إِطْعَامِهِمُ الْمِسْكِينَ وَ الْيَتِيمَ وَ الْأَسِيرَ- حَتَّى لَمْ يُحِسُّوا بَعْدُ بِجُوعٍ وَ لَا عَطَشٍ وَ لَا تَعَبٍ وَ لَا نَصَبٍ

Allah^-azwj the Exalted Said: and do not go near this tree [7:19] – the tree of knowledge, as it is for Muhammad^-saww and his^-saww Progeny^-asws in particular besides the others, nobody can take from this by the Command of Allah^-azwj except for them^-asws. And there had taken from it, the Prophet^-saww and Ali^-asws and Fatima^-asws and Al-Hassan^-asws and Al-Husayn^-asws Salawat be upon all of them^-asws after their^-asws feeding the poor and the orphan and the captive until they were never bothered with hunger any more nor thirst nor fatigue nor difficulty.

وَ هِيَ شَجَرَةٌ تَمَيَّزَتْ مِنْ بَيْنِ أَشْجَارِ الْجَنَّةِ. إِنَّ سَائِرَ أَشْجَارِ الْجَنَّةِ [كَانَ‏] كُلُّ نَوْعٍ مِنْهَا يَحْمِلُ نَوْعاً مِنَ الثِّمَارِ وَ الْمَأْكُولِ‏ وَ كَانَتْ هَذِهِ الشَّجَرَةُ وَ جِنْسُهَا تَحْمِلُ الْبُرَّ- وَ الْعِنَبَ وَ التِّينَ وَ الْعُنَّابَ- وَ سَائِرَ أَنْوَاعِ الثِّمَارِ وَ الْفَوَاكِهِ وَ الْأَطْعِمَةِ. فَلِذَلِكَ اخْتَلَفَ الْحَاكُونَ لِتِلْكَ‏ الشَّجَرَةِ، فَقَالَ بَعْضُهُمْ: هِيَ بُرَّةٌ. وَ قَالَ آخَرُونَ: هِيَ عِنَبَةٌ. وَ قَالَ آخَرُونَ: هِيَ تِينَةٌ. وَ قَالَ آخَرُونَ: هِيَ عُنَّابَةٌ

This tree is distinguished from between the (other) trees of Paradise. The rest of the trees of Paradise each bear one type of fruit and edibles whilst this tree bears the wheat, and the grapes, and the figs, and the jujube berries, and rest of the varieties of the fruits and berries and edibles. This is where relaters differed with regards to this tree. So some of them said, ‘It is of wheat’, and the others said, ‘It is of grapes’, and the others said, ‘It is of figs’, and the others said, ‘It is of berries’.

قَالَ اللَّهُ تَعَالَى: وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ تَلْتَمِسَانِ بِذَلِكَ دَرَجَةَ مُحَمَّدٍ [وَ آلِ مُحَمَّدٍ] فِي‏ فَضْلِهِمْ، فَإِنَّ اللَّهَ تَعَالَى خَصَّهُمْ بِهَذِهِ الدَّرَجَةِ دُونَ غَيْرِهِمْ، وَ هِيَ الشَّجَرَةُ الَّتِي مَنْ تَنَاوَلَ مِنْهَا بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ- أُلْهِمَ عِلْمَ الْأَوَّلِينَ وَ الْآخِرِينَ مِنْ غَيْرِ تَعَلُّمٍ، وَ مَنْ تَنَاوَلَ [مِنْهَا] بِغَيْرِ إِذْنِ اللَّهِ- خَابَ مِنْ مُرَادِهِ وَ عَصَى رَبَّهُ‏

Allah^-azwj the Exalted Said: and do not go near this tree [7:19] – seeking by that the rank of Muhammad^-saww and the Progeny^-asws of Muhammad^-saww regarding their merits, for Allah^-azwj that Exalted has particularised them with this rank besides the others and this tree is the tree that they^-asws eat from by the Permission of Allah^-azwj the Almighty, get inspired with the knowledge of the former ones and the latter ones without being taught; and the one who takes from it without the Permission of Allah^-azwj would lose from his intended purpose and would have disobeyed his Lord.

فَتَكُونا مِنَ الظَّالِمِينَ‏ بِمَعْصِيَتِكُمَا وَ الْتِمَاسِكُمَا دَرَجَةً قَدْ أُوثِرَ بِهَا غَيْرُكُمَا- إِذَا أَرَدْتُمَاهَا بِغَيْرِ حُكْمِ اللَّهِ‏

for you will both become from the unjust ones” [7:19] – by your disobedience and your seeking the rank which has been exclusively allocated for others, just as when you both intend it without the Decision of Allah^-azwj.

قَالَ اللَّهُ تَعَالَى: فَأَزَلَّهُمَا الشَّيْطانُ عَنْها عَنِ الْجَنَّةِ بِوَسْوَسَتِهِ وَ خَدِيعَتِهِ وَ إِيهَامِهِ [وَ عَدَاوَتِهِ‏] وَ غُرُورِهِ، بِأَنْ بَدَأَ بِآدَمَ فَقَالَ: ما نَهاكُما رَبُّكُما عَنْ هذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونا مَلَكَيْنِ‏ إِنْ تَنَاوَلْتُمَا مِنْهَا تَعْلَمَانِ الْغَيْبَ، وَ تَقْدِرَانِ عَلَى مَا يَقْدِرُ عَلَيْهِ مَنْ خَصَّهُ اللَّهُ تَعَالَى بِالْقُدْرَةِ أَوْ تَكُونا مِنَ الْخالِدِينَ‏ لَا تَمُوتَانِ أَبَداً

Allah^-azwj the Exalted Said: But the Satan had them removed from it [2:36] from the Garden by his^-la whisperings and deceptions and illusions and his^-la enmity and his^-la ego and he^-la began with Adam^-as and he^-la said: ‘Your Lord did not Forbid you from this tree except that you would become two Angels [7:20]. And if you were to take from it then you will come to have the knowledge of the unseen and have the power of those special ones^-asws who have been Endowed with such powers by Allah^-azwj the Exalted or you would become from the eternally living ones – not dying, ever!’

وَ قاسَمَهُما حَلَفَ لَهُمَا إِنِّي لَكُما لَمِنَ النَّاصِحِينَ‏ [الصَّالِحِينَ‏]. وَ كَانَ إِبْلِيسُ بَيْنَ لَحْيَيِ‏ الْحَيَّةِ أَدْخَلَتْهُ الْجَنَّةَ، وَ كَانَ آدَمُ يَظُنُّ أَنَّ الْحَيَّةَ هِيَ‏ الَّتِي تُخَاطِبُهُ، وَ لَمْ يَعْلَمْ أَنَّ إِبْلِيسَ قَدِ اخْتَبَأَ بَيْنَ لَحْيَيْهَا

And he swore to them both [7:21] taking oath to them^-as ‘I am from the advisers to you’ [7:21] – the correcting one. And it was so that Iblees^-la was in the mouth of a serpent by way of which he^-la had entered the Garden, and Adam^-as thought that it was the serpent that was talking to him^-as, and he^-as did not know that it was Iblees^-la who was talking from inside the serpent.

فَرَدَّ آدَمُ عَلَى الْحَيَّةِ: أَيَّتُهَا الْحَيَّةُ- هَذَا مِنْ غُرُورِ إِبْلِيسَ لَعَنَهُ اللَّهُ- كَيْفَ يَخُونُنَا رَبُّنَا أَمْ كَيْفَ تُعَظِّمِينَ اللَّهَ بِالْقَسَمِ بِهِ- وَ أَنْتِ تَنْسُبِينَهُ إِلَى الْخِيَانَةِ وَ سُوءِ النَّظَرِ، وَ هُوَ أَكْرَمُ الْأَكْرَمِينَ أَمْ كَيْفَ أَرُومُ التَّوَصُّلَ إِلَى مَا مَنَعَنِي مِنْهُ رَبِّي عَزَّ وَ جَلَّ، وَ أَتَعَاطَاهُ‏ بِغَيْرِ حِكْمَةٍ

Adam^-as retorted upon the serpent: ‘O you serpent! This is from the deception of Iblees^-la may Allah^-azwj Curse him^-la. How can our Lord^-azwj defraud us? How can you^-la be revering Allah^-azwj by swearing by Him^-azwj, and you are linking Him^-azwj to the betrayal and the evil thinking, and He^-azwj is the most Benevolent of the benevolent ones?’ Why should I^-asws incline towards that deed which has been forbidden unto me^-as by my^-as Lord^-azwj Mighty and Majestic and wrong Him^-azwj without wisdom?’

فَلَمَّا أَيِسَ إِبْلِيسُ مِنْ قَبُولِ آدَمَ مِنْهُ، عَادَ ثَانِيَةً بَيْنَ لَحْيَيِ الْحَيَّةِ فَخَاطَبَ حَوَّاءَ مِنْ حَيْثُ يُوهِمُهَا أَنَّ الْحَيَّةَ هِيَ الَّتِي تُخَاطِبُهَا، وَ قَالَ: يَا حَوَّاءُ أَ رَأَيْتِ هَذِهِ الشَّجَرَةَ الَّتِي كَانَ اللَّهُ عَزَّ وَ جَلَّ حَرَّمَهَا عَلَيْكُمَا، قَدْ أَحَلَّهَا لَكُمَا بَعْدَ تَحْرِيمِهَا لِمَا عَرَفَ مِنْ حُسْنِ طَاعَتِكُمَا لَهُ، وَ تَوْقِيرِكُمَا إِيَّاهُ

When Iblees^-la despaired from the acceptance of Adam^-as from him^-la, he^-la returned for the second time to be between the lips of the serpent, and he^-la addressed Hawwa^-as from where they^-as would think that the serpent it is which is addressing them^-as, and he^-la said, ‘O Hawwa^-as! Do you^-as see this tree, which Allah^-azwj Mighty and Majestic had Prohibited upon you^-as two? He^-azwj has (now) Permitted it to you^-as after Prohibiting you^-as, due to recognition of the goodly obedience of both of you^-as to Him^-azwj and your^-as reverence to Him^-azwj.

وَ ذَلِكِ أَنَّ الْمَلَائِكَةَ الْمُوَكَّلِينَ بِالشَّجَرَةِ الَّذِينَ‏ مَعَهُمْ حِرَابٌ- يَدْفَعُونَ عَنْهَا سَائِرَ حَيَوَانِ الْجَنَّةِ لَا تَدْفَعُكِ عَنْهَا إِنْ رُمْتِهَا فَاعْلَمِي بِذَلِكِ أَنَّهُ قَدْ أُحِلَّ لَكِ، وَ أَبْشِرِي بِأَنَّكِ إِنْ تَنَاوَلْتِهَا قَبْلَ آدَمَ كُنْتِ أَنْتِ الْمُسَلِّطَةَ عَلَيْهِ، الْآمِرَةَ النَّاهِيَةَ فَوْقَهُ

And that is because the Angles Allocated with the tree – those with whom were weapon to repel the rest of the animal of the Paradise from it – would not be repelling you^-as from it, so you^-as would know by that, that it is (now) Permissible for you^-as; and receive glad tidings that you^-as, if you^-as were to take it before Adam^-as does, you^-as would overcome upon him^-as. The Order is (now) above its Prohibition’.

فَقَالَتْ حَوَّاءُ: سَوْفَ أُجَرِّبُ هَذَا. فَرَامَتِ الشَّجَرَةَ- فَأَرَادَتِ الْمَلَائِكَةُ أَنْ تَدْفَعَهَا عَنْهَا بِحِرَابِهَا

Hawwa^-as said: ‘Soon I^-as shall be trying this’. So she^-as approached the tree and the Angels wanted to repel her^-as from it by their weapons.

فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهَا: إِنَّمَا تَدْفَعُونَ بِحِرَابِكُمْ مَنْ لَا عَقْلَ لَهُ يَزْجُرُهُ، فَأَمَّا مَنْ جَعَلْتُهُ مُمَكَّناً مُمَيِّزاً مُخْتَاراً، فَكِلُوهُ إِلَى عَقْلِهِ الَّذِي جَعَلْتُهُ حُجَّةً عَلَيْهِ، فَإِنْ أَطَاعَ اسْتَحَقَّ ثَوَابِي، وَ إِنْ عَصَى وَ خَالَفَ [أَمْرِي‏] اسْتَحَقَّ عِقَابِي وَ جَزَائِي

But, Allah^-azwj the Exalted Revealed to them: “But rather you should be repelling with your weapons the one who has no intellect for him, ousting him. But, as for the one Whom I^-azwj have Made him with possibilities, discernment, choice, so leave him to his intellect which I^-azwj have Made it to be an argument upon him. So, if he obeys, he would be deserving of My^-azwj Rewards, and if he disobeys and opposes My^-azwj Command, he would be deserving of My^-azwj Punishment and My^-azwj Penalty”.

فَتَرَكُوهَا وَ لَمْ يَتَعَرَّضُوا لَهَا، بَعْدَ مَا هَمُّوا بِمَنْعِهَا بِحِرَابِهِمْ. فَظَنَّتْ أَنَّ اللَّهَ نَهَاهُمْ عَنْ مَنْعِهَا- لِأَنَّهُ قَدْ أَحَلَّهَا بَعْدَ مَا حَرَّمَهَا

They left her and did not confront her^-as, after having thought of preventing her^-as with their weapons. She^-as thought that Allah^-azwj had Forbidden them from preventing her^-as because He^-azwj has Permitted it after having Prohibited it.

فَقَالَتْ: صَدَقَتِ الْحَيَّةُ، وَ ظَنَّتْ أَنَّ الْمُخَاطَبَ لَهَا هِيَ الْحَيَّةُ، فَتَنَاوَلَتْ مِنْهَا وَ لَمْ تَنَكَّرْ مِنْ نَفْسِهَا شَيْئاً. فَقَالَتْ لِآدَمَ: أَ لَمْ تَعْلَمْ أَنَّ الشَّجَرَةَ الْمُحَرَّمَةَ عَلَيْنَا قَدْ أُبِيحَتْ لَنَا تَنَاوَلْتُ مِنْهَا فَلَمْ تَمْنَعْنِي أَمْلَاكُهَا، وَ لَمْ أُنْكِرْ شَيْئاً مِنْ حَالِي‏

She^-as said: ‘The serpent spoke the truth’, and she^-as thought that the one who had addressed her^-as was the serpent (and not Iblees^-la). So she^-as took from it and did not affect anything from herself^-as. She^-as said to Adam^-as: ‘Do you^-as know that the tree Prohibited upon us^-as has (now) been Permitted to us^-as? I^-as took from it, and its Angels did not prevent me^-as, and it did not affect anything from my^-as state’.

(فَذَلِكَ حِينَ) اغْتَرَّ آدَمُ وَ غَلِطَ فَتَنَاوَلَ- فَأَصَابَهُمَا [مَا] قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ: فَأَزَلَّهُمَا الشَّيْطانُ عَنْها فَأَخْرَجَهُما بِوَسْوَسَتِهِ وَ غُرُورِهِ‏ مِمَّا كانا فِيهِ‏ مِنَ النَّعِيمِ‏

That is when Adam^-as got deceived and went wrong. So he^-as took and it hit them both^-as what Allah^-azwj the Exalted Says in His^-azwj Book:  But the Satan had them removed from it and exited [2:36] – by his^-la whispering and his^-la deception from what they used to be in – from the Bounties.

وَ قُلْنَا يَا آدَمُ وَ يَا حَوَّاءُ وَ يَا أَيَّتُهَا الْحَيَّةُ وَ يَا إِبْلِيسُ‏ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ آدَمُ وَ حَوَّاءُ وَ وُلْدُهُمَا عَدُوٌّ لِلْحَيَّةِ، وَ إِبْلِيسُ وَ الْحَيَّةُ وَ أَوْلَادُهُمَا أَعْدَاؤُكُمْ‏ وَ لَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ مَنْزِلٌ وَ مَقَرٌّ لِلْمَعَاشِ‏ وَ مَتاعٌ‏ مَنْفَعَةٌ إِلى‏ حِينٍ‏ الْمَوْتِ‏

And We said: O Adam^-as, and O Hawwa^-as, and O you serpent, and O Iblees^-la! “Get down, some of you being the enemies of others [7:24] – Adam^-as and Hawwa^-as as enemies of the serpent, and Iblees^-la and the serpent and their children as your^-as enemies – and for you in the earth, there is an abode – a lodging and abode for living and a provision – benefits to a time – death’’.[51]

و عنه، قال: حدثنا تميم بن عبد الله بن تميم القرشي (رضي الله عنه)، قال: حدثني أبي، عن حمدان بن سليمان النيسابوري، عن علي بن محمد بن الجهم، قال: حضرت مجلس المأمون و عنده الرضا علي بن موسى (عليهما السلام)، فقال له المأمون: يا بن رسول الله، أليس من قولك أن الأنبياء معصومون؟ قال: «بلى». قال: فما تقول في قول الله عز و جل: وَ عَصى آدَمُ رَبَّهُ فَغَوى؟

And from him (Ibn Babuwayh), from Tameem Bin Abdullah Bin Tameem Al Qarshy, from his father, from Hamdaan Bin Suleyman Al Neshapoury, from Ali Bin Muhammad Bin Al Jaham who said,

‘I was present at a gathering of Al-Mamoun, and in his presence was Al-Reza Ali^-asws Bin Musa^-asws. Al-Mamoun said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Is it not from your^-asws speech that the Prophets^-as are infallible?’ He^-asws said: ‘Yes’. He said, ‘So what are you^-asws with regards to the Words of Allah^-azwj Mighty and Majestic: and Adam disobeyed his Lord, so he strayed [20:121]?’

قال (عليه السلام): «إن الله تعالى قال لآدم (عليه السلام): اسْكُنْ أَنْتَ وَ زَوْجُكَ الْجَنَّةَ وَ كُلا مِنْها رَغَداً حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ و أشار لهما إلى شجرة الحنطة فَتَكُونا مِنَ الظَّالِمِينَ، و لم يقل لهما لا تأكلا من هذه الشجرة و لا مما كان من جنسها، فلم يقربا تلك الشجرة، و لم يأكلا منها، و إنما أكلا من غيرها

He^-asws said: ‘Allah^-azwj the Exalted Said to Adam^-as: You and your wife dwell in the Garden and eat from it a plenteous (food) wherever you two wish to and do not approach this tree [2:35] – and Indicated to them^-as the wheat tree, for then you will become of the unjust [2:35]. And He^-azwj did not Say to them: “Do not eat from this tree, nor from whatever was from its type”. They^-as did not go near that tree, and did not eat from it. But rather, they^-as ate from other (trees)’.

لما أن وسوس الشيطان إليهما، و قال: ما نَهاكُما رَبُّكُما عَنْ هذِهِ الشَّجَرَةِ، و إنما نهاكما عن ان تقربا غيرها، و لم ينهكما عن الأكل منها إِلَّا أَنْ تَكُونا مَلَكَيْنِ أَوْ تَكُونا مِنَ الْخالِدِينَ وَ قاسَمَهُما إِنِّي لَكُما لَمِنَ النَّاصِحِينَ، و لم يكن آدم و حواء شاهدا قبل ذلك من يحلف بالله كاذبا فَدَلَّاهُما بِغُرُورٍ، فأكلا منها ثقة بيمينه بالله

When the Satan^-la whispered to them both^-as and said: ‘Your Lord did not Forbid you from this tree [7:20] but rather He^-azwj has Forbidden you^-as from going near to some other tree, and did not Forbid you^-as from eating from it, except that you would become two Angels or you would become from the immortals [7:20] And he swore to them both, ‘I am from the advisers to you’ [7:21]. And Adam^-as and Hawwa^-as had not witnessed before anyone who would swear falsely by Allah^-azwj Thus he indicated to them with deceit [7:22]. So the eating from it (was as a result of) his^-as reliance upon the swear by Allah^-azwj.

و كان ذلك من آدم (عليه السلام) قبل النبوة، و لم يكن ذلك بذنب كبير يستحق به دخول النار، و إنما كان من الصغائر الموهوبة التي تجوز على الأنبياء قبل نزول الوحي عليهم، فلما اجتباه الله تعالى و جعله نبيا كان معصوما لا يذنب صغيرة و لا كبيرة

And that was from Adam^-as before the Prophet-hood, and it was not a major sin deserving of entry into the Fire. But rather, it was from the minor ones, Permissible ones which are Permissible upon the Prophets^-as before the descent of the Revelation upon them^-as. So when Allah^-azwj the Exalted Chose him^-as and Made him^-as a Prophet^-as, he^-as was infallible with neither a minor nor a major sin to him^-as.

قال الله عز و جل: وَ عَصى آدَمُ رَبَّهُ فَغَوى ثُمَّ اجْتَباهُ رَبُّهُ فَتابَ عَلَيْهِ وَ هَدى و قال عز و جل: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ

Allah^-azwj Mighty and Majestic Said: and Adam disobeyed his Lord, so he strayed [20:121] Then his Lord Chose him, so He Turned to him and Guided (him) [20:122]. And He^-azwj Said: Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33]’.[52]

ثم قال علي بن إبراهيم: حدثني أبي، رفعه، قال: سئل الصادق (عليه السلام) عن جنة آدم أمن جنان الدنيا كانت، أم من جنان الآخرة؟ فقال: «كانت من جنان الدنيا، تطلع فيها الشمس و القمر، و لو كانت من جنان الآخرة ما أخرج منها أبدا آدم و لم يدخلها إبليس

Then Ali Bin Ibrahim said, ‘My father narrated to me, with an unbroken chain, said,

‘Al-Sadiq^-asws was asked about the Garden of Adam^-as whether it was from the Gardens of the world or from Gardens of the Hereafter?’ So he^-asws said: ‘It was from the gardens of the world, there used to emerge in it the sun and the moon. And had it been from the Gardens of the Hereafter, Adam^-as would not have had to exit from it ever nor would Iblees^-la have entered it’.

قال: «أسكنه الله الجنة و أتى بجهالة إلى الشجرة فأخرجه لأنه خلق خلقة لا تبقى إلا بالأمر و النهي و الغذاء و اللباس و الاكتنان و النكاح، و لا يدرك ما ينفعه مما يضره إلا بالتوقيف، فجاءه إبليس، فقال له: إنكما إذا أكلتما من هذه الشجرة التي نهاكما الله عنها صرتما ملكين، و بقيتما في الجنة أبدا، و إن لم تأكلا منها أخرجكما الله من الجنة

He^-asws said: ‘Allah^-azwj Settled him^-as in the Garden, and he^-as came to the tree out of ignorance. He^-as was thrown out because His^-azwj creation cannot remain except by the Orders and the Prohibitions, and the sustenance (food and drink), and the clothing, and the marriage. One does not understand what benefits him and what harms him except by the text of a few things. So Iblees^-la came and said to him^-as, ‘If the two of you^-as were to eat from this tree which Allah^-azwj had Forbidden, you^-as would become two Angels, and would remain in the Garden forever. And if you were not to eat from it, Allah^-azwj would Make you leave the Garden’.

و حلف لهما أنه لهما ناصح، كما قال الله عز و جل حكاية عنه: ما نَهاكُما رَبُّكُما عَنْ هذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونا مَلَكَيْنِ أَوْ تَكُونا مِنَ الْخالِدِينَ وَ قاسَمَهُما إِنِّي لَكُما لَمِنَ النَّاصِحِينَ فقبل آدم قوله، فأكلا من الشجرة

And he swore (by Allah^-azwj) to them both^-as that he^-la is a sincere adviser to the two of them^-as, just as Allah^-azwj Mighty and Majestic has Related about it Your Lord did not Forbid you from this tree except that you would become two Angels or you would become from the immortals [7:20] And he swore to them both, ‘I am from the advisers to you’ [7:21]. So Adam^-as accepted his^-la words, and ate from the tree.

فكان كما حكى الله فبدت لهما سوءاتهما، و سقط عنهما ما ألبسهما الله من لباس الجنة و أقبلا يستتران بورق الجنة، فناداهما ربهما: أَ لَمْ أَنْهَكُما عَنْ تِلْكُمَا الشَّجَرَةِ وَ أَقُلْ لَكُما إِنَّ الشَّيْطانَ لَكُما عَدُوٌّ مُبِينٌ

Thus, it was as Allah^-azwj has Related: their evil inclinations appeared to them [7:22] and the clothing which Allah^-azwj had Clothed them with in the Garden fell down from them^-as, and they both began to cover upon themselves from the leaves of the Garden, and their Lord Called out to them: “Did I not Forbid you two from that tree and Said to you that the Satan is your open enemy?” [7:22].”

فقالا كما حكى الله عز و جل عنهما: رَبَّنا ظَلَمْنا أَنْفُسَنا وَ إِنْ لَمْ تَغْفِرْ لَنا وَ تَرْحَمْنا لَنَكُونَنَّ مِنَ الْخاسِرِينَ فقال الله لهما: اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَ لَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَ مَتاعٌ إِلى حِينٍ- قال- إلى يوم القيامة

They^-as said as Allah^-azwj Mighty and Majestic has Related: They said: ‘Our Lord! We wronged ourselves, and if You do not Forgive us and have Mercy on us, we would become from the losers’ [7:23]. So Allah^-azwj Said to them both^-as: “Get down, some of you being the enemies of others, and for you in the earth, there is an abode and a provision to a time [7:24] – he^-asws said: ‘Up to the Day of Judgement’.

قال: «فهبط آدم على الصفا، و إنما سميت الصفا لأن صفوة الله انزل عليها، و نزلت حواء على المروة، و إنما سميت المروة لأن المرأة أنزلت عليها، فبقي آدم أربعين صباحا ساجدا يبكي على الجنة، فنزل عليه جبرئيل (عليه السلام) فقال: يا آدم، الم يخلقك الله بيده، و نفخ فيك من روحه، و أسجد لك ملائكته؟ قال: بلى. قال: و أمرك أن لا تأكل من الشجرة، فلم عصيته؟ قال: يا جبرئيل، إن إبليس حلف لي بالله إنه لي ناصح، و ما ظننت أن خلقا يخلقه الله يحلف بالله كاذبا

He^-asws said: ‘So Adam^-as descended upon Al-Safa, and it has been named as Al-Safa because the Elite of Allah^-azwj (صفوة الله) descended upon it. And Hawwa^-as descended upon Al-Marwa, and it has been named as Al-Marwa because the woman (المرأة) descended upon it. Adam^-as remained in prostration for forty mornings weeping for the Garden, so Jibraeel^-as descended unto him^-as and said: ‘O Adam^-as! Did not Allah^-azwj Create you^-as by His^-azwj Hands, and Blew into you^-as from His^-azwj Spirit, and the Angels prostrated to you^-as?’ He^-as said: ‘Yes’. He^-as said: ‘And you^-as were Commanded that you^-as shall not eat from the tree, so why did you^-as disobey?’ He^-as said: ‘O Jibraeel^-as! Iblees^-la swore to me by Allah^-azwj that he^-la is a sincere adviser to me^-as, and I^-as did not think that a creature Created by Allah^-azwj would swear falsely by Allah^-azwj’.[53]

العياشي: عن موسى بن محمد بن علي، عن أخيه أبي الحسن الثالث (عليه السلام)، قال: «الشجرة التي نهى الله آدم و زوجته أن يأكلا منها شجرة الحسد، عهد إليهما ألا ينظر إلى من فضل الله عليه، و على خلائقه بعين الحسد، و لم يجد الله له عزما

Al Ayyashi, from Musa Bin Muhammad Bin Ali,

(It has been narrated) from his brother Abu Al-Hassan^-asws the Third, having said: ‘The tree which Allah^-azwj Forbid Adam^-as and his^-as wife to eat from was the tree of jealousy (envy). They^-as had been Covenanted that they^-as would not look (with envy) towards the ones whom Allah^-azwj had Given more merits, and towards His^-azwj creation with the eye of jealousy. And Allah^-azwj did not find any determination in Him^-as’.[54]

عن جميل بن دراج، عن بعض أصحابنا، عن أحدهما، قال: سألته: كيف أخذ الله آدم بالنسيان؟ فقال: «إنه لم ينس، و كيف ينسى و هو يذكره، و يقول له إبليس: ما نَهاكُما رَبُّكُما عَنْ هذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونا مَلَكَيْنِ أَوْ تَكُونا مِنَ الْخالِدِينَ؟

From Jameel Bin Darraj, from one of our companions,

‘From one of the two (5^th or 6^th Imam^-asws), (the narrator) said, ‘I asked him^-asws, ‘How come Allah^-azwj Seized Adam^-as due to the forgetfulness?’ So he^-asws said: ‘He^-as did not forget, and how could he^-as have forgotten and he^-as did remember it, and Iblees^-la was saying to him^-as, ‘Your Lord did not Forbid you from this tree except that you would become two Angels or you would become from the immortals [7:20]?’[55]

عن عبد الله بن سنان، قال: سئل أبو عبد الله (عليه السلام) و أنا حاضر: كم لبث آدم و زوجه في الجنة حتى أخرجتهما منها خطيئتهما؟

From Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws was asked and I was present, ‘How much did Adam^-as and his^-as wife^-as stay in the Garden until both their^-as mistakes exited them^-as from it?’

فقال: «إن الله تبارك و تعالى نفخ في آدم (عليه السلام) روحه عند الزوال الشمس من يوم الجمعة، ثم برأ زوجته من أسفل أضلاعه، ثم أسجد له ملائكته و أسكنه جنته من يومه ذلك، فو الله ما استقر فيها إلا ست ساعات في يومه ذلك حتى عصى الله، فأخرجهما الله منها بعد غروب الشمس، و ما باتا فيها و صيرا بفناء الجنة حتى أصبحا

He^-asws said: ‘Allah^-azwj Blessed and Exalted Blew His^-azwj Spirit into Adam^-as during the declining of the sum (midday) on the day of Friday. Then He^-azwj Released his^-as wife^-as from the lowest of his^-as ribs. Then His^-azwj Angels performed sajdah to him^-as, and He^-azwj Settled him^-as from that day of his^-as. So, by Allah^-azwj, he^-as did not dwell therein except for six hours during that day of his^-as until he^-as disobeyed Allah^-azwj. So Allah^-azwj Exited them^-as from it after the setting of the sun, and they^-as did not spend the night therein and came to be by a courtyard of the Garden, until morning.

فبدت لهما سوءاتهما و ناداهما ربهما: ألم أنهكما عن تلكما الشجرة؟! فاستحيا آدم (عليه السلام) من ربه و خضع و قال: ربنا ظلمنا أنفسنا و اعترفنا بذنوبنا، فاغفر لنا. قال الله لهما: اهبطا من سماواتي إلى الأرض، فإنه لا يجاوزني في جنتي عاص، و لا في سماواتي

Then their^-as evil manifested to them^-as and their^-as Lord^-azwj Called out to them^-as: ““Did I not Forbid you two from that tree?” [7:22]. So Adam^-as was embarrassed from his^-as Lord^-azwj and was humbled, and said: ‘Our Lord^-azwj! We^-as wronged ourselves and we^-as acknowledge our^-as sins, so Forgive (our^-as sins) for us^-as’. Allah^-azwj Said to them^-as: “Get down from My^-azwj sky to the earth, for disobedience to Me^-azwj is neither allowed in My^-azwj Garden nor in My^-azwj sky!”’

ثم قال أبو عبد الله (عليه السلام): «إن آدم (عليه السلام) لما أكل من الشجرة ذكر أنه نهاه الله عنها فندم، فذهب ليتنحى من الشجرة، فأخذت الشجرة برأسه فجرته إليها و قالت له: أ فلا كان فرارك من قبل أن تأكل مني؟

Then Abu Abdullah^-asws said: ‘Adam^-as, when he^-as are from the tree, remembered that Allah^-azwj had Forbidden from it. So he^-as regretted, and went on to step down from the tree, but the tree seized his^-as head and dragged him^-as towards it and said to him^-as, ‘Would there be your^-as separation from before you^-as eat from me?’’.[56]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرِ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ عَزَّ وَ جَلَّ وَ مَعْرِفَةِ رَسُولِهِ ( صلى الله عليه وآله ) أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا فَإِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَبٌ

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, altogether from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from Abdul Razzaq Bin Hammam, from Moamar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Ubeydullah who said,

‘Ali^-asws Bin Al-Husayn^-asws was asked, ‘Which of the deeds is superior in the Presence of Allah^-azwj?’ He^-asws said: ‘There is no deed, after the recognition of Allah^-azwj Mighty and Majestic and recognition of His^-azwj Rasool^-saww more superior than hatred of the world.  There are so many people and most (of them) are (living) in the sins. There are many off-shoots for that, and for the disobedience, there is one branch’.

فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ مَعْصِيَةُ إِبْلِيسَ حِينَ أَبَى وَ اسْتَكْبَرَ وَ كَانَ مِنَ الْكَافِرِينَ

So, the first of what Allah^-azwj was disobeyed with was the arrogance, being a disobedience of Iblees^-la, where he^-la refused (to prostrate) and was arrogant, and he^-la was from the disbelievers’.

ثُمَّ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ ( عليهما السلام ) حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ

Then (it was) the greed, and it is the disobedience of Adam^-as and Hawwa^-as You can both eat from wherever you so desire to, and do not go near this tree for you will both become from the unjust ones” [7:19]. So they^-as both took what there was no need to it for them both. Thus, that entered into their^-as offspring up to the Day of Judgement, and that is that most of what the son of Adam^-as seeks is what there is no need to it for him.

ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا

Then (it was) the envy, and it is a disobedience of the son^-la of Adam^-as where he^-la envied his^-la brother^-as, and he^-la killed him^-as. So there branched out from that, the love of women, and the love of the world, and love of the leadership, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. Thus, these came to be seven traits, and they all gathered in the love of the world.

فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٍ وَ دُنْيَا مَلْعُونَةٍ

Thus, the Prophets^-as and the Scholars^-asws said after recognition of that: ‘The love of the world is the head of all sins, and the world is (two types of) world – a world of bare necessities and the condemned one’.[57]

VERSES 25 – 27

قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ {25}

He said: “Therein you shall be living and therein you shall be dying, and from it you shall be coming out [7:25]

يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ {26}

O children of Adam! We have Sent down to you clothing to cover your evil and (for) appearance, and the clothing of piety, that is better. That is from the Signs of Allah, perhaps they would be mindful [7:26]

يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا ۗ إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ {27}

O children of Adam! Do not let the satan tempt you just as he got your parents exited from the Garden, snatching their clothes from them in order to show them their evil. He can see you, him and his tribe, from where you cannot see them. We Made the satans to be friends of those who do not believe [7:27]

العياشي: عن زرارة و حمران و محمد بن مسلم، عن أبي جعفر و أبي عبد الله (عليهما السلام)، في قوله: يا بَنِي آدَمَ، قالا: «هي عامة

Al Ayyashi, from Zarara, and Hamran, and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws regarding His^-azwj Words: O children of Adam! [7:26], both^-asws having said: ‘It is general (in context)’.[58]

قال: و في رواية أبي الجارود عن أبي جعفر (عليه السلام) في قوله: يا بَنِي آدَمَ قَدْ أَنْزَلْنا عَلَيْكُمْ لِباساً يُوارِي سَوْآتِكُمْ وَ رِيشاً، قال: «فأما اللباس فالثياب التي يلبسون، و أما الرياش فالمتاع و المال، و أما لباس التقوى فالعفاف، إن العفيف لا تبدو له عورة، و إن كان عاريا من الثياب، و الفاجر بادي العورة و إن كان كاسبا من الثياب، يقول الله تعالى: وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ يقول: العفاف خير ذلِكَ مِنْ آياتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ

(Ali Bin Ibrahim) said, ‘And in a report of Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: O children of Adam! We have Sent down to you clothing to cover your evil and (for) appearance [7:26], having said: ‘As for the clothing, so these are the clothes which are being worn, and as for the good appearance, so it is for the enjoyment and the wealth, and as for the clothing of piety, so it is the honour. The honourable do not display their nakedness, even if it was the wearing of clothing which, display the nakedness. And the immoral displays nakedness even though it may be by the abundance of the clothing. Allah^-azwj is Saying: and the clothing of piety, that is better. He^-azwj is Saying: “Chastity is better”, That is from the Signs of Allah, perhaps they would be mindful [7:26]’.[59]

46- عَنْ أُمِّ الدَّرْدَاءِ قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ‏ مَنْ أَصْبَحَ مُعَافًى فِي جَسَدِهِ آمِناً فِي سَرْبِهِ‏ عِنْدَهُ قُوتُ يَوْمِهِ فَكَأَنَّمَا حِيزَتْ لَهُ الدُّنْيَا، يَا ابْنَ آدَمَ يَكْفِيكَ مِنْ الدُّنْيَا مَا سَدَّ جَوْعَتَكَ وَ وَارَى عَوْرَتَكَ فَإِنْ يَكُنْ لَكَ بَيْتٌ يَكُنُّكَ‏ فَذَاكَ وَ إِنْ يَكُنْ لَكَ دَابَّةٌ تَرْكَبُهَا فَبَخٍ بَخٍ، وَ الْخَيْرُ وَ مَا الْخَيْرُ! وَ مَا بَعْدَ ذَلِكَ حِسَابٌ عَلَيْكَ أَوْ عَذَابٌ

From Umm Darda’a who said,

‘Rasool-Allah^-saww said: ‘One who wakes up in the morning with health in his body, secure in his home, with him being subsistence for his day, then it is as if the world is spacious for him. O son of Adam^-as! It should suffice you from the world what can close your hunger, and cover your nakedness. So if there happens to be a house for you to shelter you, then that (should be it), and if there happens to be an animal for you to ride it, then congratulations, congratulations! And the goodness, and how much is the goodness! And whatever is after that, there would be Reckoning upon you or a Punishment’’.[60]

VERSE 28

وَإِذَا فَعَلُوا فَاحِشَةً قَالُوا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا ۗ قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ ۖ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ {28}

And when they are committing an immorality, they are saying, ‘We found our fathers being upon it, and Allah Commanded us with it’. Say: ‘Surely Allah does not Command with the immoralities. Are you saying upon Allah what you do not know? [7:28]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي وَهْبٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِذا فَعَلُوا فاحِشَةً قالُوا وَجَدْنا عَلَيْها آباءَنا وَ اللَّهُ أَمَرَنا بِها قُلْ إِنَّ اللَّهَ لا يَأْمُرُ بِالْفَحْشاءِ أَ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ قَالَ فَقَالَ هَلْ رَأَيْتَ أَحَداً زَعَمَ أَنَّ اللَّهَ أَمَرَ بِالزِّنَا وَ شُرْبِ الْخَمْرِ أَوْ شَيْ‏ءٍ مِنْ هَذِهِ الْمَحَارِمِ فَقُلْتُ لَا فَقَالَ مَا هَذِهِ الْفَاحِشَةُ الَّتِي يَدَّعُونَ أَنَّ اللَّهَ أَمَرَهُمْ بِهَا قُلْتُ اللَّهُ أَعْلَمُ وَ وَلِيُّهُ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abu Wahab, from Muhammad Bin Mansour who said,

‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [7:28] And when they commit an immorality they say: We found our fathers doing this, and Allah has Commanded us for it. Say: Surely, Allah does not Command for immoralities; are you saying against Allah what you do not know?. So he^-asws said: ‘Have you ever seen anyone claiming that Allah^-azwj Commanded with the adultery, and drinking of the wine, or anything from these Prohibitions?’ I said, ‘No’. So, he^-asws said: ‘What are these immoralities that they are claiming that Allah^-azwj Commanded with these?’ I said, ‘Allah^-azwj and His^-azwj Guardian^-asws are more Knowing’.

قَالَ فَإِنَّ هَذَا فِي أَئِمَّةِ الْجَوْرِ ادَّعَوْا أَنَّ اللَّهَ أَمَرَهُمْ بِالِائْتِمَامِ بِقَوْمٍ لَمْ يَأْمُرْهُمُ اللَّهُ بِالِائْتِمَامِ بِهِمْ فَرَدَّ اللَّهُ ذَلِكَ عَلَيْهِمْ فَأَخْبَرَ أَنَّهُمْ قَدْ قَالُوا عَلَيْهِ الْكَذِبَ وَ سَمَّى ذَلِكَ مِنْهُمْ فَاحِشَةً

He^-asws said: ‘So this is regarding the tyrannical imams (leaders) who are claiming that Allah^-azwj Commanded them to be the imams (leaders) of the people. Allah^-azwj did not Command them with being their imams (leaders). Thus, Allah^-azwj Rebutted it upon them and Informed that they have said a lie upon Him^-azwj, and He^-azwj Termed that as being an immorality from them’.[61]

العياشي: عن مسعدة بن صدقة، عن أبي عبد الله (عليه السلام): «من زعم أن الله أمر بالسوء و الفحشاء فقد كذب على الله تعالى، و من زعم أن الخير و الشر بغير مشيئة منه فقد أخرج الله من سلطانه، و من زعم أن المعاصي عملت بغير قوة الله فقد كذب على الله، و من كذب على الله أدخله الله النار

Al Ayyashi, from Mas’ada Bin Sadaqa,

‘From Abu Abdullah^-asws (having said): ‘One who claims that Allah^-azwj Commanded with the evil and the immoralities, so he has lied upon Allah^-azwj the Exalted; and one who claims that the good and the evil are without a Desire from Him^-azwj so he has taken Allah^-azwj out from His^-azwj Authority; and one who claims that the disobedience is being done without strength (Given by) Allah^-azwj, so he has lied upon Allah^-azwj; and one who lies upon Allah^-azwj, Allah^-azwj would Enter him into the Fire’’.[62]

VERSES 29 & 30

قُلْ أَمَرَ رَبِّي بِالْقِسْطِ ۖ وَأَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ {29}

Say: ‘My Lord Commands with the justice, and straighten your faces at every Masjid and supplicate to Him being sincere to Him of the Religion. Just as He Originated you all, (so) you would be returning [7:29]

فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ ۗ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِنْ دُونِ اللَّهِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ {30}

A group is Guided and a group, the straying is deserved upon them. They are taking the satans as friends from besides Allah and are reckoning that they are rightly Guided ones [7:30]

أبو بصير، عن أحدهما (عليهما السلام) قال: «هو إلى القبلة، ليس فيها عبادة الأوثان، خالصا مخلصا

Abu Baseer,

(It has been narrated) from one of them^-asws (5^th or 6^th Imam^-asws) having said: ‘(and straighten your faces at every Masjid [7:29]) It is towards the Qiblah. There is no idol worshipping therein, sincerely, being truly sincere’.[63]

عنه، بإسناده عن محمد بن علي بن محبوب، عن أحمد، عن الحسن بن علي بن فضال، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبد الله (عليه السلام)، في قوله تعالى: وَ أَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ، قال: «مساجد محدثة، فأمروا أن يقيموا وجوههم شطر المسجد الحرام

From him, by his chain from Muhammad Bin Ali Bin Mahboub, from Ahmad, from Al Hassan Bin Ali Bin Fazal, from Abu Jameela, from Muhammad Bin Ali Al Halby,

‘From Abu Abdullah^-asws regarding the Words of the Exalted: and straighten your faces at every Masjid [7:29]. He^-asws said: ‘Masjids are newly-occurring. They are Commanded that they should be straightening their faces towards the Sacred Masjid’’.[64]

عن الحسين بن مهران، عن أبي عبد الله (عليه السلام)، في قوله: وَ أَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ، قال: «يعني الأئمة».

From Al Husayn Bin Mahran,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words: and straighten your faces at every Masjid [7:29] – said: ‘It means the Imams^-asws’.[65]

و عنه، قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: كَما بَدَأَكُمْ تَعُودُونَ فَرِيقاً هَدى وَ فَرِيقاً حَقَّ عَلَيْهِمُ الضَّلالَةُ. قال: «خلقهم حين خلقهم مؤمنا و كافرا، و شقيا و سعيدا، و كذلك يعودون يوم القيامة مهتديا و ضالا

And from him (Ali Bin Ibrahim) who said, ‘And in a report of Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: Just as He Originated you all, (so) you would be returning [7:29] A group is Guided and a group, the straying is deserved upon them [7:30]. He^-asws said: ‘He^-azwj Created them as Momins, and Kafirs, and wretched, and fortunate; and similar to that they shall be returning on the Day of Judgement as being rightly Guided, and having strayed.

يقول: إِنَّهُمُ اتَّخَذُوا الشَّياطِينَ أَوْلِياءَ مِنْ دُونِ اللَّهِ وَ يَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ و هم القدرية الذين يقولون لا قدر، و يزعمون أنهم قادرون على الهدى و الضلالة، و ذلك إليهم إن شاءوا اهتدوا، و إن شاءوا ضلوا، و هم مجوس هذه الامة

He^-azwj is Saying: They are taking the satans as friends from besides Allah and are reckoning that they are rightly Guided ones [7:30], and they are the Qadiriyya who are saying that there is no Pre-determination, and are alleging that they have power over the Guidance and the straying, and that it is up to them if they so desire to be Guided, and if they so desire they can go astray. They are the Magians of this community.

و كذب أعداء الله، المشيئة و القدرة لله كَما بَدَأَكُمْ تَعُودُونَ من خلقه شقيا يوم خلقه، كذلك يعود إليه شقيا، و من خلقه سعيدا يوم خلقه، كذلك يعود إليه سعيدا. قال رسول الله (صلى الله عليه و آله): الشقي من شقي في بطن امه، و السعيد من سعد في بطن امه

And the enemies of Allah^-azwj are liars. The Desire and the Power is for Allah^-azwj Just as He Originated you all, (so) you would be returning [7:29]. The one who was Created as a wretch would be a wretch up to the Day of Judgement, and thus return to Him^-azwj as a wretch. And the one who was Created fortunate on the day he was born, would similarly return to Him^-azwj as a fortunate one. Rasool-Allah^-saww said: ‘The wretch is a wretch from the womb of his mother, and the fortunate one is fortunate from the womb of his mother’.[66]

ابن بابويه، قال: حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن محمد بن أحمد، عن أحمد ابن محمد السياري ، قال: حدثنا محمد بن عبد الله بن مهران الكرخي، قال: حدثنا حنان بن سدير، عن أبيه، عن أبي إسحاق الليثي، عن أبي جعفر محمد بن علي (عليهما السلام)، في قوله تعالى: كَما بَدَأَكُمْ تَعُودُونَ فَرِيقاً هَدى وَ فَرِيقاً حَقَّ عَلَيْهِمُ الضَّلالَةُ إِنَّهُمُ اتَّخَذُوا الشَّياطِينَ أَوْلِياءَ مِنْ دُونِ اللَّهِ: «يعني أئمة الجور دون أئمة الحق وَ يَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ

Ibn Babuwayh said, ‘My father narrated to me, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad, from Ahmad Ibn Muhammad Al Sayyari, from Muhammad Bin Abdullah Bin Mahran Al Karkhy, from Hanaan Bin Sudeyr, from his father, from Abu Is’haq Al Laysi,

(It has been narrated) from Abu Ja’far Muhammad Bin Ali^-asws regarding the Words of Allah^-azwj the Exalted: Just as He Originated you all, (so) you would be returning [7:29] A group is Guided and a group, the straying is deserved upon them. They are taking the satans as friends from besides Allah [7:30] – Meaning the imams of misguidance besides the Imams^-asws of the Truth, and are reckoning that they are rightly Guided ones [7:30]’.[67]

VERSE 31

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ {31}

O Children of Adam! Take to your adornments at every Masjid, and eat and drink and do not be extravagant; surely He does not Love the extravagant ones [7:31]

Taking to the adornments

عن خيثمة بن أبي خيثمة، قال: كان الحسن بن علي (عليه السلام) إذا قام إلى الصلاة لبس أجود ثيابه، فقيل له: يا بن رسول الله، لم تلبس أجود ثيابك؟ فقال: «إن الله تعالى جميل يحب الجمال، فأتجمل لربي، و هو يقول: خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ فأحب أن ألبس أجود ثيابي

From Khaysama Biin Abu Khaysama who said,

‘Whenever Al-Husayn^-asws Bin Ali^-asws used to stand for the Salat, would do so in the finest of his^-asws clothes. It was said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Why do you wear the finest of your^-asws clothes (for the Prayer)?’ So he^-asws said: ‘Allah^-azwj the Exalted is Beautiful and loves the beauty, thus I^-asws beautify myself^-asws for my^-asws Lord^-azwj, and these are His ^-azwj Words: Take to your adornments at every Masjid [7:31] – therefore I^-asws love to dress up in the best of my^-asws clothes (for the Prayer)’.[68]

و عنه: بإسناده عن محمد بن أحمد بن داود، عن محمد بن الحسن، عن محمد بن يحيى، عن محمد بن أحمد بن يحيى، عن رجل، عن الزبير بن عقبة، عن فضال بن موسى بن النهدي، عن العلاء بن سيابة، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ، قال: «الغسل عند لقاء كل إمام

And from him (Al Sadouq), by his chain, from Muhammad Bin Ahmad Bin Dawood, from Muhammad Bin Al Hassan, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Bin Yahya, from a man, from Al Zubeyr Bin Uqba, from Fazaal Bin Musa Bin Al Nahdy, from Al A’ala Bin Sayaaba,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Take to your adornments at every Masjid [7:31], said: ‘The bathing during meeting every Imam^-asws’.[69]

عن الحسين بن مهران، عن أبي عبد الله (عليه السلام)، في قول الله: خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ، قال: «يعني الأئمة

From Al Husayn Bin Mahran,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj: Take to your adornments at every Masjid [7:31], said: ‘It Means the Imams^-asws’.[70]

لشيخ: بإسناده عن علي بن حاتم، عن الحسن بن علي، عن أبيه، عن فضالة، عن عبد الله بن سنان، عن أبي عبد الله (عليه السلام)، قال: «من لم يشهد جماعة الناس في العيدين فليغتسل و ليتطيب بما وجد، و ليصل وحده كما يصلي في الجماعة». و قال: خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ، قال: «العيدان و الجمعة

Al Sheykh, by his chain, from Ali Bin Hatim, from Al Hassan Bin Ali, from his father, from fazalat, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘One who does not attend a congregation of the people during the two Eids, so let him wash and apply perfume with whatever he can find, and let him pray Salat, and let him pray alone just as he would have prayed in the congregation’. And he^-asws said: ‘Take to your adornments at every Masjid [7:31]. He^-asws said: ‘The two Eids and the Friday’’.[71]

عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: سألته خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ، قال:  «هو المشط عند كل صلاة فريضة و نافلة

From Abu Baseer,

‘From Abu Abdullah^-asws, (the narrator) said, ‘I asked him^-asws (about) Take to your adornments at every Masjid [7:31]. He^-asws said: ‘It is the combing at every Salat, Obligatory and optional’’.[72]

Extravagance

و عنه: عن محمد بن يحيى، عن محمد بن الحسين، عن محمد بن إسماعيل بن بزيع، عن صالح بن عقبة، عن سليمان بن صالح، قال: قلت لأبي عبد الله (عليه السلام): أدنى ما نهي عن حد الإسراف؟ فقال: «إبذالك ثوب صونك، و إهراقك فضل إنائك، و أكلك التمر و رميك النوى ها هنا و ها هنا

And from him, from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Suleyman bin Salih who said,

‘I said to Abu Abdullah^-asws, ‘(What is the) least of what is forbidden from a limit of the extravagance?’ He^-asws said: ‘You giving away your protective clothing, and your burning the left-overs of your vessels, and your eating the date and your throwing the stone over here, and over there’’.[73]

عن هارون بن خارجة، قال: قال أبو عبد الله (عليه السلام): «من سأل الناس شيئا و عنده ما يقوته يومه فهو من المسرفين

From Haroun Bin Kharjat who said,

‘Abu Abdullah^-asws said: ‘One who asks the people for something and with him is what can provide him for his day, so he is from the extravagant ones’’.[74]

و عنه: عن عدة من أصحابنا، عن سهل بن زياد، عن الجاموراني، عن الحسن بن علي بن أبي حمزة، عن سيف بن عميرة، عن إسحاق بن عمار، قال: قلت لأبي عبد الله (عليه السلام): يكون للمؤمن عشرة أقمصة؟ قال: «نعم». قلت: عشرون؟ قال: «نعم». قلت: ثلاثون؟ قال: «نعم، ليس هذا من السرف، إنما السرف أن تجعل ثوب صونك ثوب بذلك

And from him, from a number of our companions, from Sahl Bin Ziyad, from Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Sayf Bin Umeyra, from Is’haq Bin Amaar who said,

‘I said to Abu Abdullah^-asws, ‘Can there be ten shirts for a Momin?’ He^-asws said: ‘Yes’. I said, ‘Twenty?’ He^-asws said: ‘Yes’. I said, ‘Thirty?’ He^-asws said: ‘Yes, this is not from the extravagance. But rather, the extravagance is that you make a cloth protecting you, a cloth you waste away.’[75]

VERSE 32

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ ۚ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ ۗ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ {32}

Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of Judgment. Like that We Detail the Signs for a people who know’ [7:32]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ عَنْ يُوسُفَ بْنِ إِبْرَاهِيمَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيَّ جُبَّةُ خَزٍّ وَ طَيْلَسَانُ خَزٍّ فَنَظَرَ إِلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ عَلَيَّ جُبَّةُ خَزٍّ وَ طَيْلَسَانُ خَزٍّ فَمَا تَقُولُ فِيهِ فَقَالَ وَ مَا بَأْسٌ بِالْخَزِّ قُلْتُ وَ سَدَاهُ إِبْرِيسَمٌ قَالَ وَ مَا بَأْسٌ بِإِبْرِيسَمٍ فَقَدْ أُصِيبَ الْحُسَيْنُ ( عليه السلام ) وَ عَلَيْهِ جُبَّةُ خَزٍّ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Safwan, from Yusuf Bin Ibrahim who said,

‘I went over to Abu Abdullah^-asws and upon me was Al-Khazz coat and a Al-Khazz pallium. So he^-asws looked at me, so I said, ‘May I be sacrificed for you^-asws! Upon me is an Al Khazz coat and an Al Khazz pallium, so what are you^-asws saying with regards to it?’ He^-asws said: ‘And what is the problem with Al-Khazz?’ I said, ‘And its wrapping is embroidered’. He^-asws said: ‘And there is no problem with embroidery, for Al-Husayn^-asws was hit and upon him was an Al-Khazz coat’.

ثُمَّ قَالَ إِنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ لَمَّا بَعَثَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى الْخَوَارِجِ فَوَاقَفَهُمْ لَبِسَ أَفْضَلَ ثِيَابِهِ وَ تَطَيَّبَ بِأَفْضَلِ طِيبِهِ وَ رَكِبَ أَفْضَلَ مَرَاكِبِهِ فَخَرَجَ فَوَاقَفَهُمْ فَقَالُوا يَا ابْنَ عَبَّاسٍ بَيْنَا أَنْتَ أَفْضَلُ النَّاسِ إِذَا أَتَيْتَنَا فِي لِبَاسِ الْجَبَابِرَةِ وَ مَرَاكِبِهِمْ فَتَلَا عَلَيْهِمْ هَذِهِ الْآيَةَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ فَالْبَسْ وَ تَجَمَّلْ فَإِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ وَ لْيَكُنْ مِنْ حَلَالٍ

Then he^-asws said: ‘Abdullah Bin Abbas, when Amir Al-Momineen^-asws sent him to the Khawarijites, so he paused to them wearing the best of his clothes, and perfumed himself with the best of his perfumes, and rode the best of his rides. He went and paused to them. So they said, ‘O Ibn Abbas! Between us, you are the best of the people, but you have come to us in the clothes of the tyrants and their rides’. He recited to them this Verse Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]. Therefore, wear (nice clothes) and beautify, for Allah^-azwj is Beautiful, He^-azwj Loves the beauty, but it should be from the Permissible(s) (means)’.[76]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ قَالَ مَرَّ سُفْيَانُ الثَّوْرِيُّ فِي الْمَسْجِدِ الْحَرَامِ فَرَأَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيْهِ ثِيَابٌ كَثِيرَةُ الْقِيمَةِ حِسَانٌ فَقَالَ وَ اللَّهِ لآَتِيَنَّهُ وَ لَأُوَبِّخَنَّهُ فَدَنَا مِنْهُ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا لَبِسَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِثْلَ هَذَا اللِّبَاسِ وَ لَا عَلِيٌّ ( عليه السلام ) وَ لَا أَحَدٌ مِنْ آبَائِكَ

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, raising it, said,

‘Sufyan Al-Sowry passed by in the Sacred Masjid, so he saw Abu Abdullah^-asws and upon him^-asws were a lot of clothes of goodly price. He said, ‘By Allah^-azwj! I will go to him^-asws and rebuke him^-asws’. He approached him^-asws. He^-asws said, ‘O son^-asws of Rasool-Allah^-saww! Rasool-Allah^-saww did not wear the likes of these clothes, nor did Ali^-asws, nor did anyone (else) from your^-asws forefathers’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي زَمَانِ قَتْرٍ مُقْتِرٍ وَ كَانَ يَأْخُذُ لِقَتْرِهِ وَ اقْتِدَارِهِ وَ إِنَّ الدُّنْيَا بَعْدَ ذَلِكَ أَرْخَتْ عَزَالِيَهَا فَأَحَقُّ أَهْلِهَا بِهَا أَبْرَارُهَا ثُمَّ تَلَا قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ وَ نَحْنُ أَحَقُّ مَنْ أَخَذَ مِنْهَا مَا أَعْطَاهُ اللَّهُ غَيْرَ أَنِّي يَا ثَوْرِيُّ مَا تَرَى عَلَيَّ مِنْ ثَوْبٍ إِنَّمَا أَلْبَسُهُ لِلنَّاسِ

Abu Abdullah^-asws said to him: ‘Rasool-Allah^-saww was in an era of scarcity and financial straightness, and he^-saww used to take in accordance with his^-saww straightness and his^-saww ability, and the world after that has long gone past it, thus the most deserving of its people with it are its righteous ones’. Then he^-asws recited: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]. And we^-asws are the most rightful of taking from it what Allah^-azwj has Granted it, besides I^-asws, O Sowry, what you see upon me^-asws from the clothes, rather I^-asws wear it for the people’.

ثُمَّ اجْتَذَبَ يَدَ سُفْيَانَ فَجَرَّهَا إِلَيْهِ ثُمَّ رَفَعَ الثَّوْبَ الْأَعْلَى وَ أَخْرَجَ ثَوْباً تَحْتَ ذَلِكَ عَلَى جِلْدِهِ غَلِيظاً فَقَالَ هَذَا أَلْبَسُهُ لِنَفْسِي وَ مَا رَأَيْتَهُ لِلنَّاسِ ثُمَّ جَذَبَ ثَوْباً عَلَى سُفْيَانَ أَعْلَاهُ غَلِيظٌ خَشِنٌ وَ دَاخِلُ ذَلِكَ ثَوْبٌ لَيِّنٌ فَقَالَ لَبِسْتَ هَذَا الْأَعْلَى لِلنَّاسِ وَ لَبِسْتَ هَذَا لِنَفْسِكَ تَسُرُّهَا

Then he^-asws drew the hand of Sufyan, so he^-asws brought it towards himself^-asws. Then he^-asws raised his upper garment, and there was a cloth beneath that, upon his^-asws skin, which was rough. So he^-asws said: ‘This, I^-asws wear it for myself^-asws, and what you see is for the people’. Then he^-asws drew the upper clothing of Sufyan which was rough, coarse, and inside that was a smooth cloth. So he^-asws said: ‘You wear this outer garment for the people, and you wear this for yourself, delighting in it’.[77]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُتَّكِئاً عَلَيَّ أَوْ قَالَ عَلَى أَبِي فَلَقِيَهُ عَبَّادُ بْنُ كَثِيرٍ الْبَصْرِيُّ وَ عَلَيْهِ ثِيَابٌ مَرْوِيَّةٌ حِسَانٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) إِنَّكَ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ وَ كَانَ أَبُوكَ وَ كَانَ فَمَا هَذِهِ الثِّيَابُ الْمَرْوِيَّةُ عَلَيْكَ فَلَوْ لَبِسْتَ دُونَ هَذِهِ الثِّيَابِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَيْلَكَ يَا عَبَّادُ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَ الطَّيِّبَاتِ مِنَ الرِّزْقِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَنْعَمَ عَلَى عَبْدِهِ نِعْمَةً أَحَبَّ أَنْ يَرَاهَا عَلَيْهِ لَيْسَ بِهَا بَأْسٌ وَيْلَكَ يَا عَبَّادُ إِنَّمَا أَنَا بَضْعَةٌ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَا تُؤْذِنِي وَ كَانَ عَبَّادٌ يَلْبَسُ ثَوْبَيْنِ قِطْرِيَّيْنِ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah who said,

‘Abu Abdullah^-asws was leaning upon me’, or said, ‘Upon my father’, so Abbad Bin Kaseer Al Basry came over and upon him^-asws were clothes of Merv (a city), so he said, ‘O Abu Abdullah^-asws! You^-asws are from the People^-asws of the Household of the Prophet-hood, and your^-asws father^-asws was what he^-asws was, so what are these Mervian clothes upon you^-asws? If only you^-asws would wear besides these clothes’. So Abu Abdullah^-asws said to him: ‘Woe be unto you, O Abbad! Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32] When Allah^-azwj Mighty and Majestic Favours upon His^-azwj servant with a Bounty Loves that He^-azwj Sees it upon him. There is no problem with it. Woe be unto you, O Abbad! But rather, I^-asws am a part of Rasool-Allah^-saww, therefore do not hurt me^-asws’. And it was so that Abbad had worn two Qatary (a city) clothes’.[78]

حُمَيْدُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ هِلَالٍ الشَّامِيِّ مَوْلَى أَبِي الْحَسَنِ ( عليه السلام ) عَنْهُ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا أَعْجَبَ إِلَى النَّاسِ مَنْ يَأْكُلُ الْجَشِبَ وَ يَلْبَسُ الْخَشِنَ وَ يَتَخَشَّعُ فَقَالَ أَ مَا عَلِمْتَ أَنَّ يُوسُفَ ( عليه السلام ) نَبِيٌّ ابْنُ نَبِيٍّ كَانَ يَلْبَسُ أَقْبِيَةَ الدِّيبَاجِ مَزْرُورَةً بِالذَّهَبِ وَ يَجْلِسُ فِي مَجَالِسِ آلِ فِرْعَوْنَ يَحْكُمُ فَلَمْ يَحْتَجِ النَّاسُ إِلَى لِبَاسِهِ وَ إِنَّمَا احْتَاجُوا إِلَى قِسْطِهِ

Humeyd Bin Ziyad, from Muhammad Bin Isa, from Al Abbas Bin Hilal Al Shamy,

A slave of Abu Al-Hassan^-asws, from him^-asws, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! How fascinating to the people is the one who eats tasteless food and wears rough clothes and is humble’. So he^-asws said: ‘But do you not know that Yusuf^-as, a Prophet^-as son of a Prophet^-as was wearing gowns of embroidered brocade and buttons of gold, and he^-as would sit in the gathering of the progeny of Pharaoh^-la, giving judgements. So the people were not needy to his^-as clothes, but rather they were needy to his^-as equitable decisions.

وَ إِنَّمَا يُحْتَاجُ مِنَ الْإِمَامِ فِي أَنَّ إِذَا قَالَ صَدَقَ وَ إِذَا وَعَدَ أَنْجَزَ وَ إِذَا حَكَمَ عَدَلَ إِنَّ اللَّهَ لَا يُحَرِّمُ طَعَاماً وَ لَا شَرَاباً مِنْ حَلَالٍ وَ إِنَّمَا حَرَّمَ الْحَرَامَ قَلَّ أَوْ كَثُرَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ

And rather what is needed from the Imam (leader) is that he should speak the truth, and when he makes a promise, fulfils it, and when he gives a judgement, does justice. Allah^-azwj did not Prohibit food nor drinks from the Permissible, but rather He^-azwj Prohibited from the Prohibitions, be it little or a lot, and Allah^-azwj Mighty and Majestic has Said: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]?’.[79]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُتَّكِئاً عَلَيَّ أَوْ قَالَ عَلَى أَبِي فَلَقِيَهُ عَبَّادُ بْنُ كَثِيرٍ الْبَصْرِيُّ وَ عَلَيْهِ ثِيَابٌ مَرْوِيَّةٌ حِسَانٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) إِنَّكَ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ وَ كَانَ أَبُوكَ وَ كَانَ فَمَا هَذِهِ الثِّيَابُ الْمَرْوِيَّةُ عَلَيْكَ فَلَوْ لَبِسْتَ دُونَ هَذِهِ الثِّيَابِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَيْلَكَ يَا عَبَّادُ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَ الطَّيِّبَاتِ مِنَ الرِّزْقِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَنْعَمَ عَلَى عَبْدِهِ نِعْمَةً أَحَبَّ أَنْ يَرَاهَا عَلَيْهِ لَيْسَ بِهَا بَأْسٌ وَيْلَكَ يَا عَبَّادُ إِنَّمَا أَنَا بَضْعَةٌ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَا تُؤْذِنِي وَ كَانَ عَبَّادٌ يَلْبَسُ ثَوْبَيْنِ قِطْرِيَّيْنِ

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah who said,

‘Abu Abdullah^-asws was leaning upon me’, or said, ‘Upon my father’, so Abbad Bin Kaseer Al Basry came over and upon him^-asws were clothes of Merv (a city), so he said, ‘O Abu Abdullah^-asws! You^-asws are from the People^-asws of the Household of the Prophet-hood, and your^-asws father^-asws was what he^-asws was, so what are these Mervian clothes upon you^-asws? If only you^-asws would wear besides these clothes’. So Abu Abdullah^-asws said to him: ‘Woe be unto you, O Abbad! Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]? When Allah^-azwj Mighty and Majestic Favours upon His^-azwj servant with a Bounty Loves that He^-azwj Sees it upon him. There is no problem with it. Woe be unto you, O Abbad! But rather, I^-asws am a part of Rasool-Allah^-saww, therefore do not hurt me^-asws’. And it was so that Abbad had worn two Qatary (a city) clothes’.[80]

الشيخ في (أماليه)، قال: حدثنا أبو عبد الله محمد بن محمد بن النعمان (رحمه الله)، قال: أخبرني أبو الحسن علي بن محمد بن حبيش الكاتب، قال: أخبرني الحسن بن علي الزعفراني، قال: أخبرني أبو إسحاق‏ إبراهيم بن محمد الثقفي، قال: حدثنا عبد الله بن محمد بن عثمان، قال: حدثنا علي بن محمد بن أبي سيف، عن فضيل بن خديج، عن أبي إسحاق الهمداني، قال: لما ولى أمير المؤمنين علي بن أبي طالب (عليه السلام) محمد ابن أبي بكر مصر و أعمالها، كتب له كتابا، و أمره أن يقرأه على أهل مصر، و ليعمل بما وصاه به فيه، و كان الكتاب

Al Sheykh in his (book) Amaaly, said, ‘It was narrated to us by Abdullah Muhammad Bin Muhammad Al Numan, from Abu Al Hassan Ali Bin Muhammad Bin Habeysh the scribe, from Al Hassan Bin Ali Al Zafrany, from Abu Is’haq Ibrahim Bin Muhammad Al Saqafy, from Abdullah Bin Muhammad Bin Usman, from ali Bin Muhammad Bin Abu Sayf, from Fazeyl Bin Khadeej, from Abu Is’haq Al Hamdany who said,

‘When Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws made Muhammad Ibn Abu Bakr as governor of Egypt and its office bearers, he^-asws wrote a letter to him and instructed him that he should read it out to the people of Egypt, and he should act upon what he^-asws bequeaths him with in it. And the letter was: –

«بسم الله الرحمن الرحيم، من عبد الله أمير المؤمنين علي بن أبي طالب إلى أهل مصر و محمد بن أبي بكر- و ذكر الحديث بطوله و كان بعضه

In the Name of Allah^-azwj the Beneficent, the Merciful. From a servant of Allah^-azwj Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws to the people of Egypt and Muhammad Bin Abu Bakr’ – and he (the narrator) mentioned the Hadeeth in its length, and part of it was:

وَ اعْلَمُوا يَا عِبَادَ اللَّهِ إِنَّ الْمُتَّقِينَ حَازُوا عَاجِلَ الْخَيْرِ وَ آجِلَهُ شَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ وَ لَمْ يُشَارِكْهُمْ أَهْلُ الدُّنْيَا فِي آخِرَتِهِمْ وَ أَبَاحَهُمُ اللَّهُ مِنَ الدُّنْيَا مَا كَفَاهُمْ وَ بِهِ أَغْنَاهُمْ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ‏

And know! O servants of Allah^-azwj! The pious ones have won the immediate goodness and its future (goodness). They are participating with the people of the world in their world and they are not participating the people of the world in the Hereafter, and Allah^-azwj has Permitted from that world what can suffice them for their needlessness. Allah^-azwj Mighty and Majestic Says Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ Say: ‘These would be for those who are believing sincerely in the life of the world, on the Day of Judgment. Like that We Detail the Signs for a people who are knowing’ [7:32].

سَكَنُوا الدُّنْيَا بِأَفْضَلِ مَا سُكِنَتْ أَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتْ شَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ فَأَكَلُوا مَعَهُمْ مِنْ طَيِّبَاتِ مَا يَأْكُلُونَ وَ شَرِبُوا بِأَفْضَلِ مَا يَشْرَبُونَ وَ لَبِسُوا مِنْ أَفْضَلِ مَا يَلْبَسُونَ وَ تَزَوَّجُوا مِنْ أَفْضَلِ مَا يَتَزَوَّجُونَ وَ رَكِبُوا مِنْ أَفْضَلِ مَا يَرْكَبُونَ

They dwelled in the world with the best of what could be dwelt in it, and their eating was with the best of what could be eaten, and they participated the people of the world in their world, so they ate along with them from the good things what they were eating, and they drank with the best of what they were drinking, and were eating from the best of what they were eating, and got married from the best of what they were marrying, and they rode on the best of what they were riding.

أَصَابُوا لَذَّةَ الدُّنْيَا وَ هُمْ غَداً جِيرَانُ اللَّهِ يَتَمَنَّوْنَ عَلَيْهِ فَيُعْطِيهِمْ مَا تَمَنَّوْا لَا تُرَدُّ لَهُمْ دَعْوَةٌ وَ لَا يَنْقُصُ لَهُمْ نَصِيبٌ مِنَ اللَّذَّةِ

They attained the pleasures of the world, and tomorrow they would be in the Vicinity of Allah^-azwj, coveting (desiring) upon Him^-azwj. So He^-azwj would be Giving them whatever they would be coveting. A supplication will not be Rejected to them, nor would a share be reduced for them from the pleasures.

فَإِلَى هَذَا يَا عِبَادَ اللَّهِ يَشْتَاقُ مَنْ كَانَ لَهُ عَقْلٌ وَ يَعْمَلُ بِتَقْوَى اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ

Therefore, to this, O servants of Allah^-azwj, the one who has intellect would be desiring and working for with the piety of Allah^-azwj. And there is no Strength except with Allah^-azwj, the Exalted, the Magnificent’.[81]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ أَبَانِ بْنِ مُصْعَبٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ أَوِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا لَكُمْ مِنْ هَذِهِ الْأَرْضِ فَتَبَسَّمَ ثُمَّ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَعَثَ جَبْرَئِيلَ ( عليه السلام ) وَ أَمَرَهُ أَنْ يَخْرِقَ بِإِبْهَامِهِ ثَمَانِيَةَ أَنْهَارٍ فِي الْأَرْضِ مِنْهَا سَيْحَانُ وَ جَيْحَانُ وَ هُوَ نَهَرُ بَلْخَ وَ الْخشوع وَ هُوَ نَهَرُ الشَّاشِ وَ مِهْرَانُ وَ هُوَ نَهَرُ الْهِنْدِ وَ نِيلُ مِصْرَ وَ دِجْلَةُ وَ الْفُرَاتُ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Abdullah Bin Ahmad, from Ali Bin Al Numan, from Salih Bin Hamza, from Aban Bin Mus’ab, from Yunus Bin Zabyan, or al Moalla Bin Khunays who said,

‘I said to Abu Abdullah^-asws, ‘What have you all (Imams^-asws) to do from the earth?’ So he^-asws smiled, then said: ‘Allah^-azwj Blessed and High Sent Jibraeel^-as and Commanded him^-as that he^-as furrows eight rivers by his^-as big toe in the earth – from these is Sayhan, and Jayhan, and it is the river Balkh, and Al-Khashou, and it is River Shash, and Mihran, and it is a river of India, and Nile of Egypt, and Dajla, and Euphrates.

فَمَا سَقَتْ أَوِ اسْتَقَتْ فَهُوَ لَنَا وَ مَا كَانَ لَنَا فَهُوَ لِشِيعَتِنَا وَ لَيْسَ لِعَدُوِّنَا مِنْهُ شَيْ‏ءٌ إِلَّا مَا غَصَبَ عَلَيْهِ وَ إِنَّ وَلِيَّنَا لَفِي أَوْسَعَ فِيمَا بَيْنَ ذِهْ إِلَى ذِهْ يَعْنِي بَيْنَ السَّمَاءِ وَ الْأَرْضِ

So, whatever is watered from or drawn, so it is for us^-asws, and whatever was for us^-asws so it is for our^-asws Shias, and there isn’t anything from it for our^-asws enemies except what they have usurped upon, and that our^-asws friends would be in (a place) more capacious in what is between this to this, meaning between the sky and the earth’.

ثُمَّ تَلَا هَذِهِ الْآيَةَ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا الْمَغْصُوبِينَ عَلَيْهَا خالِصَةً لَهُمْ يَوْمَ الْقِيامَةِ بِلَا غَصْبٍ

Then he^-asws recited this Verse Say: ‘These would be for those who are believing sincerely in the life of the world [7:32] – the ones usurped upon, on the Day of Judgement – without being usurped’.[82]

VERSE 33

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ {33}

Say: ‘But rather, My Lord Prohibited the immoralities, whatever is apparent from these and whatever is hidden, and the sin, and the rebellion without the right, and that you associate with Allah what He did not Send down an Authorisation for, and that you say upon Allah what you don’t know’ [7:33]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي وَهْبِ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ قَالَ سَأَلْتُ عَبْداً صَالِحاً عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ قَالَ فَقَالَ إِنَّ الْقُرْآنَ لَهُ ظَهْرٌ وَ بَطْنٌ فَجَمِيعُ مَا حَرَّمَ اللَّهُ فِي الْقُرْآنِ هُوَ الظَّاهِرُ وَ الْبَاطِنُ مِنْ ذَلِكَ أَئِمَّةُ الْجَوْرِ وَ جَمِيعُ مَا أَحَلَّ اللَّهُ تَعَالَى فِي الْكِتَابِ هُوَ الظَّاهِرُ وَ الْبَاطِنُ مِنْ ذَلِكَ أَئِمَّةُ الْحَقِّ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abu Wahab, from Muhammad Bin Mansour who said,

‘I asked Al-Abd Al-Salih^-asws (7^th Imam^-asws) about the Words of Allah^-azwj Mighty and Majestic Say: ‘But rather, My Lord Prohibited the immoralities, whatever is apparent from these and whatever is hidden [7:33]. He^-asws said: ‘The Quran is such that for it there is an apparent and a hidden (meaning). The entirety of what Allah^-azwj Prohibited in the Quran, it is the apparent, and the hidden from that are the tyrannical imams (leaders); and the entirety of what Allah^-azwj the Exalted Permitted in the Book, it is the apparent, and the hidden from that are the Imams^-asws of the truth’.[83]

و عنه: عن أبي علي الأشعري، عن بعض أصحابنا، و علي بن إبراهيم، عن أبيه، جميعا، عن الحسن بن علي بن أبي حمزة، عن أبيه عن علي بن يقطين، عن أبي الحسن (عليه السلام)، قال: قال: «قول الله عز و جل: قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ وَ الْإِثْمَ وَ الْبَغْيَ بِغَيْرِ الْحَقِّ فأما قوله: ما ظَهَرَ مِنْها يعني الزنا المعلن، و نصب الرايات التي كانت ترفعها الفواجر الفواحش في الجاهلية

And from him (Al Kulayni), from Abu Al A’ala Al Ashary, from one of our companions, and Ali Bin Ibrahim, from his father, together, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Ali Bin Yaqteen,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘The Words of Allah^-azwj Mighty and Majestic: Say: ‘But rather, My Lord Prohibited the immoralities, whatever is apparent from these and whatever is hidden, and the sin, and the rebellion without the right [7:33] – so as for His^-azwj Words whatever is apparent from these,  it means the open adultery, and the establishment of the flags which the mischief-makers had raised, the immoral ones, during the pre-Islamic period (to denote prostitution)’.

و أما قوله عز و جل: وَ ما بَطَنَ يعني ما نكح من أزواج الآباء، لأن الناس كانوا قبل أن يبعث النبي (صلى الله عليه و آله) إذا كان للرجل زوجة و مات عنها، تزوجها ابنه من بعده، إذا لم تكن امه، فحرم الله عز و جل ذلك، و أما الْإِثْمَ فإنها الخمر بعينها

And as for the Words of the Mighty and Majestic: and whatever is hidden – it means the marriage of the step-mother, because the people used to do that before the Prophet^-saww was Sent. Whenever the man died leaving a widow, she would marry his son after him, if she was not his biological mother. Allah^-azwj Mighty and Majestic Prohibited that. And as for the ‘and the sin’ so it is the wine specifically’.[84]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلَ الْمَهْدِيُّ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْخَمْرِ هَلْ هِيَ مُحَرَّمَةٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ النَّاسَ إِنَّمَا يَعْرِفُونَ النَّهْيَ عَنْهَا وَ لَا يَعْرِفُونَ التَّحْرِيمَ لَهَا فَقَالَ لَهُ أَبُو الْحَسَنِ ( عليه السلام ) بَلْ هِيَ مُحَرَّمَةٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ يَا أَمِيرَ الْمُؤْمِنِينَ

Abu Ali Al Ashary, from one of our companions and Ali Bin Ibrahim, from his father, altogether, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Ali Bin Yaqteen who said,

‘Al-Mahdy (Al-Mansour the caliph) asked Abu Al-Hassan^-asws about the wine, ‘Is it a Prohibition in the Book of Allah^-azwj Mighty and Majestic, as the people, rather, are recognising the prevention from it and are not understanding the Prohibition of it’. Abu Al-Hassan^-asws said to him: ‘But it is a Prohibition in the Book of Allah^-azwj Mighty and Majestic, O commander of the faithful!’

فَقَالَ لَهُ فِي أَيِّ مَوْضِعٍ هِيَ مُحَرَّمَةٌ فِي كِتَابِ اللَّهِ جَلَّ اسْمُهُ يَا أَبَا الْحَسَنِ فَقَالَ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ وَ الْإِثْمَ وَ الْبَغْيَ بِغَيْرِ الْحَقِّ فَأَمَّا قَوْلُهُ ما ظَهَرَ مِنْها يَعْنِي الزِّنَا الْمُعْلَنَ وَ نَصْبَ الرَّايَاتِ الَّتِي كَانَتْ تَرْفَعُهَا الْفَوَاجِرُ لِلْفَوَاحِشِ فِي الْجَاهِلِيَّةِ

He said to him^-asws, ‘Which place is it Prohibited in the Book of Allah^-azwj, Majestic is His^-azwj Name, O Abu Al-Hassan^-asws?’ He^-asws said: ‘The Words of Allah^-azwj Mighty and Majestic: Say: ‘But rather, My Lord Prohibited the immoralities, whatever is apparent from these and whatever is hidden, and the sin, and the rebellion without the right [7:33]. So as for His^-azwj Words ‘whatever is apparent from it’ it means the adultery committed openly, and the establishment of the flags which the immoral were raising for the immoralities during the Pre-Islamic period’.

وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ وَ ما بَطَنَ يَعْنِي مَا نَكَحَ مِنَ الْآبَاءِ لِأَنَّ النَّاسَ كَانُوا قَبْلَ أَنْ يُبْعَثَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا كَانَ لِلرَّجُلِ زَوْجَةٌ وَ مَاتَ عَنْهَا تَزَوَّجَهَا ابْنُهُ مِنْ بَعْدِهِ إِذَا لَمْ تَكُنْ أُمَّهُ فَحَرَّمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ

And as for the Words of the Mighty and Majestic: and whatever is hidden, it means what the forefathers had married, because the people, before the Sending of the Prophet^-saww, when the man had a wife and he died from her, the son used to marry her from after him, when she did not happen to be his mother. So Allah^-azwj Mighty and Majestic Prohibited that.

وَ أَمَّا الْإِثْمُ فَإِنَّهَا الْخَمْرَةُ بِعَيْنِهَا وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي مَوْضِعٍ آخَرَ يَسْئَلُونَكَ عَنِ الْخَمْرِ وَ الْمَيْسِرِ قُلْ فِيهِما إِثْمٌ كَبِيرٌ وَ مَنافِعُ لِلنَّاسِ فَأَمَّا الْإِثْمُ فِي كِتَابِ اللَّهِ فَهِيَ الْخَمْرَةُ وَ الْمَيْسِرُ وَ إِثْمُهُمَا أَكْبَرُ كَمَا قَالَ اللَّهُ تَعَالَى

And as for and the sin, so these are the wines specifically, and Allah^-azwj Mighty and Majestic has Said in another place: They are asking you about the wine and the gambling. Say: ‘In both of these is a grave sin and benefit for the people [2:219]. So as for the sin in the Book of Allah^-azwj, so it is the wine and the gambling, and the sins of these two is greater, just as Allah^-azwj the Exalted has Said’.

قَالَ فَقَالَ الْمَهْدِيُّ يَا عَلِيَّ بْنَ يَقْطِينٍ هَذِهِ وَ اللَّهِ فَتْوَى هَاشِمِيَّةٌ قَالَ قُلْتُ لَهُ صَدَقْتَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُخْرِجْ هَذَا الْعِلْمَ مِنْكُمْ أَهْلَ الْبَيْتِ قَالَ فَوَ اللَّهِ مَا صَبَرَ الْمَهْدِيُّ أَنْ قَالَ لِي صَدَقْتَ يَا رَافِضِيُّ

He (the narrator) said, ‘So Al-Mahdy said, ‘O Ali Bin Yaqteen! By Allah^-azwj, these are Hashemite Fatwas’. He (the narrator) said, ‘I said to him, ‘You speak the truth, by Allah^-azwj, O commander of the faithful! The Praise is for Allah^-azwj Who did not Take away this Knowledge from you, the People^-asws of the Household’. He (the narrator) said, ‘So, by Allah^-azwj, Al-Mahdy could not be patient and he said to me, ‘You speak the truth, of ‘Rafizy’ (rejecter)’.[85]

VERSE 34

وَلِكُلِّ أُمَّةٍ أَجَلٌ ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ {34}

And for every community there is a term. So when their term comes, they can neither delay it for a moment, nor can they bring it forward [7:34]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن بكر بن محمد الأزدي، عن أبي عبد الله (عليه السلام)، قال: إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلاقِيكُمْ- إلى قوله- تَعْمَلُونَ- قال- تعد السنين، ثم تعد الشهور، ثم تعد الأيام، ثم تعد الساعات، ثم تعد النفس فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Bakr Bin Muhammad Al-Azdy,

Abu Abdullah^-asws having said: ‘Say: (As for) the death from which you are fleeing from, so it will surely meet you, then you shall be sent back to the Knower of the hidden and the apparent, and He will Inform you of that which you had done [62:8], Count the years, then count the months, then count the days, then count the hours, then count the (النفس) seconds And for every community there is a term. So when their term comes, they can neither delay it for a moment, nor can they bring it forward [7:34]’.[86] 

العياشي: عن أبي عبد الله (عليه السلام) في قوله: فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ، قال: «هو الذي يسمى لملك الموت

Al-Ayyashi,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words So when their term comes, they can neither delay it for a moment, nor can they bring it forward [7:34], said: ‘It is what is specified to the Angel of Death’’.[87]

و في رواية حمران عنه (عليه السلام): «أما الأجل الذي غير مسمى عنده فهو أجل موقوف، يقدم فيه ما يشاء، و يؤخر فيه ما يشاء، و أما الأجل المسمى فهو الذي يسمى في ليلة القدر

And in a report of Humran –

‘From him (Abu Ja’far^-asws having said: ‘As for the term which is not Specified with Him^-azwj, so it is a suspended one. He^-azwj Brings it forward during it whatever He^-azwj so Desires to, and He^-azwj Delays in it whatever He^-azwj so Desires to. And as for the Specified term, so it is which He^-azwj Specified during the Night of Pre-determination (Laylat Al-Qadr)’’.[88]

VERSES 35 & 36

يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي ۙ فَمَنِ اتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {35}

O children of Adam! Did there not come to you Rasools from you relating My Signs to you? So the ones who fear and amend, there would neither be fear upon them nor would they be grieving [7:35]

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ {36}

And those who are belying Our Signs and are being arrogant about these, they are the inmates of the Fire; they would be in it eternally [7:36]

علي بن إبراهيم: قال: حدثنا جعفر بن أحمد  قال: حدثنا عبد الكريم، قال: حدثنا محمد بن علي، قال: حدثنا محمد بن الفضيل، عن أبي حمزة، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: وَ الَّذِينَ كَذَّبُوا بِآياتِنا صُمٌّ وَ بُكْمٌ فِي الظُّلُماتِ مَنْ يَشَأِ اللَّهُ يُضْلِلْهُ وَ مَنْ يَشَأْ يَجْعَلْهُ عَلى صِراطٍ مُسْتَقِيمٍ. فقال (عليه السلام): «نزلت في الذين كذبوا بأوصيائهم صُمٌّ وَ بُكْمٌ كما قال الله فِي الظُّلُماتِ من كان من ولد إبليس فإنه لا يصدق بالأوصياء، و لا يؤمن بهم أبدا، و هم الذين أضلهم الله، و من كان من ولد آدم آمن بالأوصياء فهم عَلى صِراطٍ مُسْتَقِيمٍ

Ali Bin Ibrahim said, ‘Jafar Bin Ahmad narrated to us, from Abdul Kareem, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza who said,

قال: و سمعته يقول: «كذبوا بآياتنا كلها، في بطن القرآن، أن كذبوا بالأوصياء كلهم

He (the narrator) said, ‘And I heard him^-asws (Abu Ja’far^-asws) saying: ‘They belying our^-asws signs, all of them, in the esoteric of the Quran, and they were belying the succesors^-asws, all of them^-asws’’.[89]

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ الَّذِينَ كَفَرُوا وَ كَذَّبُوا بِآياتِنا: الدَّالَّاتِ عَلَى صِدْقِ مُحَمَّدٍ ص عَلَى مَا جَاءَ بِهِ- مِنْ أَخْبَارِ الْقُرُونِ السَّالِفَةِ، وَ عَلَى مَا أَدَّاهُ إِلَى عِبَادِ اللَّهِ مِنْ ذِكْرِ تَفْضِيلِهِ لِعَلِيٍّ ع وَ آلِهِ الطَّيِّبِينَ خَيْرِ الْفَاضِلِينَ وَ الْفَاضِلَاتِ بَعْدَ مُحَمَّدٍ سَيِّدِ الْبَرِيَّاتِ‏ أُولئِكَ‏ الدَّافِعُونَ لِصِدْقِ مُحَمَّدٍ فِي إِنْبَائِهِ [وَ الْمُكَذِّبُونَ لَهُ فِي نَصْبِهِ‏ لِأَوْلِيَائِهِ‏] عَلِيٍّ سَيِّدِ الْأَوْصِيَاءِ، وَ الْمُنْتَجَبِينَ مِنْ ذُرِّيَّتِهِ الطَّيِّبِينَ الطَّاهِرِينَ‏ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ‏

(Imam Hassan Al-Askari^-asws said): ‘Then the Mighty and Majestic Said: And those who are disbelieving and belying our Signs [2:39] – the references to the truthfulness of Muhammad^-saww upon what he^-saww came with from the news of the previous centuries and upon what was required to the servants of Allah^-azwj, from the mentioning of the merits of Ali^-asws and his^-asws goodly progeny, the best of the meritorious ones, and the meritorious after Muhammad^-saww, Chief of the righteous ones – they are the repellers of the truthfulness of Muhammad^-saww in his^-saww news and the belying ones to him^-saww regarding his^-saww appointing for his^-saww friends, Ali^-asws, Chief of the successors^-as, and the chosen ones^-asws from his^-asws offspring, the goodly, the clean – they are the inmates of the Fire; they would be in it eternally [7:36]’’.[90]

VERSES 37 – 39

فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ ۚ أُولَٰئِكَ يَنَالُهُمْ نَصِيبُهُمْ مِنَ الْكِتَابِ ۖ حَتَّىٰ إِذَا جَاءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوا أَيْنَ مَا كُنْتُمْ تَدْعُونَ مِنْ دُونِ اللَّهِ ۖ قَالُوا ضَلُّوا عَنَّا وَشَهِدُوا عَلَىٰ أَنْفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ {37}

So, who is more unjust than the one who fabricates a lie upon Allah or belies His Signs? To them their share from the Book would reach them, until when Our messengers come to them causing them to die, they shall say, ‘What were you calling upon from besides Allah?’ They would say, ‘They are lost from us’, and they would be testifying against their own selves that they were Kafirs [7:37]

قَالَ ادْخُلُوا فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِكُمْ مِنَ الْجِنِّ وَالْإِنْسِ فِي النَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَهَا ۖ حَتَّىٰ إِذَا ادَّارَكُوا فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لِأُولَاهُمْ رَبَّنَا هَٰؤُلَاءِ أَضَلُّونَا فَآتِهِمْ عَذَابًا ضِعْفًا مِنَ النَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِنْ لَا تَعْلَمُونَ {38}

He will say: “Enter (to be) among the communities who had passed away from before you, from the Jinn and the humans, in the Fire!” Every time a community enters, its sister (community) would curse it, until when they come across each other altogether in it, their last ones would say for their first ones, ‘Our Lord! They strayed us, so Given them a double Punishment from the Fire’. He will Say: “For all would be double (the Punishment), but you are not knowing” [7:38]

وَقَالَتْ أُولَاهُمْ لِأُخْرَاهُمْ فَمَا كَانَ لَكُمْ عَلَيْنَا مِنْ فَضْلٍ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْسِبُونَ {39}

And the foremost of them will say to the last of them: ‘So you have no preference over us; therefore taste the Punishment for what you earned’ [7:39]

الطبرسي في قوله تعالى: رَبَّنا هؤُلاءِ أَضَلُّونا، قال الصادق (عليه السلام): «يعني أئمة الجور

Al-Tabarsy –

Regarding Our Lord! They strayed us [7:38], Al-Sadiq^-asws said: ‘It Means the unjust imams (leaders)’.[91]

محمد بن يعقوب: عن علي بن محمد، عن بعض أصحابه، عن آدم بن إسحاق، عن عبد الرزاق ابن مهران، عن الحسين بن ميمون، عن محمد بن سالم، عن أبي جعفر (عليه السلام)، قال في قوله تعالى: وَ ما أَضَلَّنا إِلَّا الْمُجْرِمُونَ: «إذ دعونا إلى سبيلهم، ذلك قول الله عز و جل فيهم حين جمعهم إلى النار: قالَتْ أُخْراهُمْ لِأُولاهُمْ رَبَّنا هؤُلاءِ أَضَلُّونا فَآتِهِمْ عَذاباً ضِعْفاً مِنَ النَّارِ و قوله: كُلَّما دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَها حَتَّى إِذَا ادَّارَكُوا فِيها جَمِيعاً برى‏ء بعضهم من بعض، و لعن بعضهم بعضا

Muhammad Bin Yaqoub, from Ali Bin Muhammad, from one of our companions, from Adam Bin Is’haq, from Abdul Razzaq Ibn Mahran, from Al Husayn Bin Maymoun, from Muhammad Bin Saalim,

(It has been narrated) from Abu Ja’far^-asws having said regarding the Words of the Exalted: And none but the guilty led us astray [26:99], said: ‘When they call us to their ways, that is in the Words of Allah^-azwj Mighty and Majestic with regards to them when He^-azwj shall Gather them to the Fire: their last ones would say for their first ones, ‘Our Lord! They strayed us, so Given them a double Punishment from the Fire’ [7:38], and His^-azwj Words: Every time a community enters, its sister (community) would curse it, until when they come across each other altogether in it [7:38], some of them would be disavowing the others, and some of them would be cursing the others’.[92]

VERSES 40 & 41

إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّىٰ يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ ۚ وَكَذَٰلِكَ نَجْزِي الْمُجْرِمِينَ {40}

Surely, those who are belying Our Signs and are being arrogant about it, the doors of the sky would not be Opened for them nor would they be entering the Paradise until the camel penetrates the eye of the needle; and like that We Recompense the criminals [7:40]

لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ وَمِنْ فَوْقِهِمْ غَوَاشٍ ۚ وَكَذَٰلِكَ نَجْزِي الظَّالِمِينَ {41}

For them would be a plain of Hell, and from above them would be coverings (of fire); and like that We Recompense the unjust ones [7:41]

العياشي: عن منصور بن يونس، عن رجل، عن أبي عبد الله (عليه السلام)، في قول الله: إِنَّ الَّذِينَ كَذَّبُوا بِآياتِنا وَ اسْتَكْبَرُوا عَنْها لا تُفَتَّحُ لَهُمْ أَبْوابُ السَّماءِ وَ لا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِياطِ، قال: «نزلت في طلحة و الزبير، و الجمل جملهم

Al Ayyashi, from Mansour Bin Yunus, from a man,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj: Surely those who are belying Our Signs and are being arrogant about it, the doors of the sky would not be Opened for them nor would they be entering the Paradise until the camel penetrates the eye of the needle; and like that We Recompense the criminals [7:40], said: ‘It was Revealed regarding Talha, and Al-Zubeyr, and the camel (which was) their camel (Ayesha being on it)’.[93]

ذَكَرَهُ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي تَفْسِيرِهِ قَالَ حَدَّثَنِي أَبِي عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي أَهْلِ الْجَمَلِ طَلْحَةَ وَ الزُّبَيْرُ وَ الْجَمَلُ جَمَلُهُمْ‏

Ali Bin Ibrahim mentioned it in his Tafseer. He said, ‘My father narrated to me, from Fazalat, from Aban Bin Usman, from Zareys,

‘From Abu Ja’far^-asws having said: ‘This Verse (7:40) was Revealed regarding the people of (the battle of) the camel – Talha, and Al-Zubeyr, and the camel (which was) their camel (Ayesha being on it)’’. ^[94]

الطبرسي: روي عن أبي جعفر الباقر (عليهما السلام) أنه قال: «أما المؤمنون فترفع أعمالهم و أرواحهم إلى السماء، فتفتح لهم أبوابها، و أما الكافر فيصعد بعمله و روحه حتى إذا بلغ إلى السماء نادى مناد: اهبطوا به إلى سجين، و هو واد بحضر موت يقال له: برهوت

Al-Tabarsy – It has been reported,

(It has been narrated) from Abu Ja’far Al-Baqir^-asws having said: ‘As for the Momineen, so their deeds would be raised along with their spirits, to the sky, and its doors would be opened up for them. And as for the Infidels, so there shall ascend their spirits along with their deeds. When they reach to the sky, a Caller would Call out: ‘Descend with these to Sijjeen!’ – And it is a valley at Hazramaut called Barhoot’.[95]

و روي عن سعيد بن جناح، قال: حدثني عوف بن عبد الله الأزدي، عن جابر بن يزيد الجعفي، عن أبي جعفر (عليه السلام)- في حديث قبض روح الكافر- و قال: «تخرج روحه، فيضعها ملك الموت بين مطرقة و سندان، فيفضخ أطراف أنامله، و آخر ما يشدخ منه العينان، فتسطع لها ريح منتنة يتأذى منها أهل النا كلهم أجمعون، فيقولون: لعنة الله عليها من روح كافرة منتنة خرجت من الدنيا

And it is reported from Saeed Bin Janah, from Awf Bin Abdullah Al Azdy, from Jabir Bin Yazeed Al Jufy,

‘From Abu Ja’far^-asws – in a Hadeeth of capture of the soul of the Kafir – and he^-asws said: ‘His (the Kafir’s) soul exits, and the Angel of death places it between a hammer and an anvil (of fire). So it exposes the ends of his nails, and the end of what ruptures his eyes from. So there spreads out for him a stinky wind, the inhabitants of the Fire calling out from it, all of them together, and they are saying, ‘The Curse of Allah^-azwj be on it from a soul of a Kafir, stink coming out from the world’.

فيلعنه الله، و يلعنه اللاعنون، فإذا اوتي بروحه إلى السماء الدنيا أغلقت عنه أبواب السماء، و ذلك قوله: لا تُفَتَّحُ لَهُمْ أَبْوابُ السَّماءِ وَ لا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِياطِ وَ كَذلِكَ نَجْزِي الْمُجْرِمِينَ يقول الله تعالى: ردوها عليه مِنْها خَلَقْناكُمْ وَ فِيها نُعِيدُكُمْ وَ مِنْها نُخْرِجُكُمْ تارَةً أُخْرى

Then Allah Curses him, and the cursing ones curse him. So when they come with his soul to the sky of the world, the doors of the sky are locked from it, and these are His^-azwj Words: the doors of the sky would not be Opened for them nor would they be entering the Paradise until the camel penetrates the eye of the needle; and like that We Recompense the criminals [7:40]. Allah^-azwj the Exalted is Saying: “From it We Created you, and into it We shall be Returning you, and from it We shall be Extracting you once again [20:55]’’.[96]

VERSES 42 & 43

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ {42}

And (as for) those who are believing and doing righteous deeds, We do not Encumber a soul except to its capacity – they are the dwellers of the Paradise, they would be therein eternally [7:42]

وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ ۖ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ ۖ لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ ۖ وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ {43}

And We will Remove whatever malice is in their chests; the rivers shall flow beneath them and they would be saying, ‘The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us. Rasools of our Lord had come with the Truth’. And We shall Call out to them: “This is the Paradise (which) you inherited due to what you were doing” [7:43]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ هِلَالٍ عَنْ أَبِيهِ عَنْ أَبِي السَّفَاتِجِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ جَلَّ وَ عَزَّ الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا وَ ما كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا اللَّهُ فَقَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ دُعِيَ بِالنَّبِيِّ ( صلى الله عليه وآله ) وَ بِأَمِيرِ الْمُؤْمِنِينَ وَ بِالْأَئِمَّةِ مِنْ وُلْدِهِ ( عليهم السلام ) فَيُنْصَبُونَ لِلنَّاسِ فَإِذَا رَأَتْهُمْ شِيعَتُهُمْ قَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَ مَا كُنَّا لِنَهْتَدِيَ لَوْ لَا أَنْ هَدَانَا اللَّهُ يَعْنِي هَدَانَا اللَّهُ فِي وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ وَ الْأَئِمَّةِ مِنْ وُلْدِهِ ( عليهم السلام

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Ibn Hilal, from his father, from Abu Al Saffatij, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Majestic and Mighty: The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us [7:43]. So he^-asws said: ‘When it will be the Day of Judgment. They would call the Prophet^-saww, and Amir Al-Momineen^-asws and the Imams^-asws from his^-asws sons^-asws, and they^-asws would be established for the people. So when their^-as Shias see them^-asws, they would be saying The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us [7:43] – meaning Allah^-azwj Guided us regarding the Wilayah of Amir Al-Momineen^-asws and the Imams^-asws from his^-asws sons^-asws’.[97]

كتاب (صفة الجنة و النار): عن أبي جعفر أحمد بن محمد بن عيسى، قال: حدثني سعيد بن جناح، عن عوف بن عبد الله الأزدي، عن أبي عبد الله (عليه السلام)، قال: تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهارُ أنهار من ماء غير آسن صاف ليس

In the book Sifat Al-Jannat WAl-Al-Naar – from Abu Ja’far Ahmad Bin Muhammad Bin Isa, who said that it has been narrated from Saeed Bin Junaah, from Awf Bin Abdullah Al-Azdy,

‘Abu Abdullah^-asws said: ‘the rivers shall flow beneath them [7:43] – rivers of water which does not change, clear and not muddy.’[98]

وَ فِي رِوَايَةِ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ فَامْشِ حَتَّى تَدْنُوَ مِنَ الْحَجَرِ الْأَسْوَدِ فَتَسْتَقْبِلَهُ وَ تَقُولُ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَ مَا كُنَّا لِنَهْتَدِيَ لَوْ لَا أَنْ هَدَانَا اللَّهُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ أَكْبَرُ مِنْ خَلْقِهِ وَ أَكْبَرُ مِمَّنْ أَخْشَى وَ أَحْذَرُ وَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

And in a report of Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you enter the Sacred Masjid, so walk until you approach the Black Stone, so touch it and you should be saying, ‘The Praise is for Allah^-azwj Who The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us [7:43]. Glory be to Allah^-azwj, and the Praise is for Allah^-azwj, and there is no god except for Allah^-azwj, and Allah^-azwj is the Greatest, Greater than His^-azwj creation, and Greater than the ones whom I fear and am cautious of, and there is no god except for Allah^-azwj Alone, there being no associates for Him^-azwj.  For Him^-azwj is the Kingdom, and the Praise. He^-azwj Revives and Causes to dies, and He^-azwj Causes to die and He^-azwj Revives. In His^-azwj Hand is the Goodness, and He^-azwj is Able upon everything.

وَ تُصَلِّي عَلَى النَّبِيِّ وَ آلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ وَ تُسَلِّمُ عَلَى الْمُرْسَلِينَ كَمَا فَعَلْتَ حِينَ دَخَلْتَ الْمَسْجِدَ ثُمَّ تَقُولُ اللَّهُمَّ إِنِّي أُومِنُ بِوَعْدِكَ وَ أُوفِي بِعَهْدِكَ

And you should send Blessing upon the Prophet^-saww and the Progeny^-asws of the Prophet^-saww, and you should send greetings upon the Mursil Prophets^-as, just as you did when you entered the Masjid. Then you should be saying, ‘O Allah^-azwj! I believe in Your^-azwj Promise and I am loyal with Your^-azwj Covenant’.[99]

VERSES 44 & 45

وَنَادَىٰ أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا ۖ قَالُوا نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ {44}

And the dwellers of the paradise will call out to the inmates of the Fire, ‘Surely, we have found what our Lord Promised us, to be true; so did you (also) find what your Lord Promised you, to be true?’ They will say, ‘Yes’. Then a proclaimer would proclaim among them: ‘The Curse of Allah is on the unjust, [7:44]

الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُمْ بِالْآخِرَةِ كَافِرُونَ {45}

Those who are blocking from the Way of Allah and are seeking it to be crooked, and they are disbelievers in the Hereafter [7:45]

علي بن إبراهيم، قال: حدثني أبي، عن محمد بن الفضيل، عن أبي الحسن (عليه السلام)، قال: «المؤذن: أمير المؤمنين (صلوات الله عليه)، يؤذن أذانا يسمع الخلائق كلها، و الدليل على ذلك قول الله عز و جل في سورة براءة: وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ فقال أمير المؤمنين (عليه السلام): كنت أنا الأذان في الناس

Ali Bin Ibrahim said, ‘My father narrated to me, from Muhammad Bin Al Fazeyl,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘The proclaimer (المؤذن) is Amir Al-Momineen^-asws, who would proclaim (أذانا) which all the creatures would hear. And the evidence upon that are the Words of Allah^-azwj Mighty and Majestic in Surah Bara’at (Chapter 9): And a proclamation from Allah and His Rasool [9:3]. Thus, Amir Al-Momineen^-asws said: ‘I^-asws was the proclamation among the people’.[100]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ قَوْلِهِ تَعَالَى فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ قَالَ الْمُؤَذِّنُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام )

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Ahmad Bin Umar Al Hallah who said,

‘I asked Abu Al-Hassan^-asws about the Words of the Exalted: Then a proclaimer would proclaim among them: ‘The Curse of Allah is on the unjust!’ [7:44]. He^-asws said: ‘The proclaimer is Amir Al-Momineen^-asws’.[101]

و عنه، قال: حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني (رحمه الله)، قال: حدثنا عبد العزيز بن يحيى بالبصرة، قال: حدثني المغيرة بن محمد، قال: حدثنا رجاء بن سلمة، عن عمرو بن شمر، عن جابر الجعفي، عن أبي جعفر محمد بن علي (عليه السلام)، قال: «خطب أمير المؤمنين علي بن أبي طالب (صلوات الله عليه) بالكوفة منصرفه من النهروان، و بلغه أن معاوية يسبه و يعيبه و يقتل أصحابه، فقام خطيبا، فحمد الله و أثنى عليه، و صلى على رسول الله (صلى الله عليه و آله)

And from him (Al Sadouq) who said, ‘Abu Al Abbas Muhammad Bin Ibrahim Is’haw Al Talaqany narrated to us, from Abdul Aziz Bin Yahya At Al Basra, from Al Mugheira Bin Muhammad, from Raja’a Bin Salma, from Amro Bin Shimr, from Jabir Al Ju’fy,

(It has been narrated) from Abu Ja’far Muhammad^-asws Bin Ali^-asws having said: ‘Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws gave a sermon at Al-Kufa, after leaving from (the battle of) Al-Naharwan, and it reached him^-asws that Muawiya is insulting him^-asws and faulting him^-asws and is killing his^-asws companions. So he^-asws stood up to address. He^-asws Praised Allah^-azwj and Extolled Him^-azwj, and sent greetings upon Rasool-Allah^-saww’.

و ذكر الخطبة إلى أن قال فيها: و أنا المؤذن في الدنيا و الآخرة، قال الله عز و جل: فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ أنا ذلك المؤذن، و قال: وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ فأنا ذلك الأذان

And (Abu Ja’far^-asws mentioned the sermon until he^-asws said in it: ‘And I^-asws am the ‘Muezzin’ (Caller) in the world and the Hereafter. Allah^-azwj Mighty and Majestic Says:  Then a proclaimer would proclaim among them: ‘The Curse of Allah is on the unjust!’ [7:44]. I^-asws am that Muezzin. And He^-azwj Said ‘And a proclamation from Allah and His Rasool [9:3]. So I ^-asws am that ‘Azan (proclamation)’.[102]

عنه: بإسناده عن أبي صالح، عن ابن عباس، أنه قال: لعلي (عليه السلام) في كتاب الله أسماء لا يعرفها الناس، قوله: فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ فهو المؤذن بينهم‏] يقول: «ألا لعنة الله على الذين كذبوا بولايتي و استخفوا بحقي

From him, by his chain, from Abu Salih, from Ibn Abbas –

‘He said to Ali^-asws, ‘In the Book of Allah^-azwj there are names (which) the people do not recognise. His^-azwj Words: Then a proclaimer would proclaim among them [7:44], so He^-azwj) is the Muezzin between them?’ He^-asws was saying: ‘Indeed! Curse of Allah^-azwj be upon those who are belying my^-asws Wilayah and are taking lightly with my^-asws rights’’.[103]

Appendix: Explanation of the Words ‘Muqatta’at’

تفسير الإمام عليه السلام مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ فِيمَا كَتَبَ إِلَيَّ عَلَى يَدَيْ عَلِيِّ بْنِ أَحْمَدَ الْبَغْدَادِيِّ عَنْ مُعَاذِ بْنِ الْمُثَنَّى عَنْ عَبْدِ اللَّهِ بْنِ أَسْمَاءَ عَنْ جُوَيْرِيَةَ عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ: قُلْتُ لِلصَّادِقِ ع يَا ابْنَ رَسُولِ اللَّهِ مَا مَعْنَى قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ الم‏ وَ المص‏ وَ الر وَ المر وَ كهيعص‏ وَ طه‏ وَ طس‏ وَ طسم‏ وَ يس‏ وَ ص‏ وَ حم‏ وَ حم عسق‏ وَ ق‏ وَ ن

Tafseer of the Imam Hassan Al-Askari^-asws, may the greeting be upon him^-asws, (and) ‘Ma’any Al Akhbar’ – Muhammad Bin Haroun Al Zanjany, among what he wrote to me upon the hands of Ali Bin Ahmad Al Baghdady, from Muaz Bin Musanna, from Abdullah Bin Asma, from Juweyria, from Sufyan Al Sowry who said,

‘I said to Al-Sadiq^-asws, ‘O son^-asws of Rasool-Allah^-saww! What is the meaning of Words of Allah^-azwj Mighty and Majestic: Alif Lam Meem [2:1] and Alif Lam Meem Suad [7:1] and Alif Lam Ra [10:1] and Alif Lam Meem Ra [13:1], and Kaf Ha Ya Ayn Suad [19:1], and Ta Ha [20:1], and Ta Sin [27:1], and Ta Sin Meem [26:1], and Ya Seen [36:1], and Saad! [38:1], and Ha Meem [40:1], and Ha Meem [42:1] Ayn Seen Qaf [42:2], and Qaf! [50:1], and Noon [68:1].

‏ قَالَ ع أَمَّا الم‏ فِي أَوَّلِ الْبَقَرَةِ فَمَعْنَاهُ أَنَا اللَّهُ الْمَلِكُ وَ أَمَّا الم‏ فِي أَوَّلِ آلِ عِمْرَانَ فَمَعْنَاهُ أَنَا اللَّهُ الْمَجِيدُ

He^-asws said: ‘As for Alif Lam Meem [2:1] in the beginning of (Surah) Al Baqarah, it’s meaning is, ‘I^-azwj am Allah^-azwj the King!’, and as for Alif Lam Meem [3:1] in the beginning of (Surah) Aal-e-Imran^-as, its meaning is, ‘I^-azwj am Allah^-azwj the Glorious!’

وَ المص‏ مَعْنَاهُ أَنَا اللَّهُ الْمُقْتَدِرُ الصَّادِقُ وَ الر مَعْنَاهُ أَنَا اللَّهُ الرَّءُوفُ وَ المر مَعْنَاهُ أَنَا اللَّهُ الْمُحْيِي الْمُمِيتُ الرَّازِقُ

As for Alif Lam Meem Suad [7:1], its meaning is, ‘I^-azwj am Allah^-azwj, and All-Powerful, the Truthful; and Alif Lam Ra [10:1], its meaning is, ‘I^-azwj am Allah^-azwj, the Kind!’; and Alif Lam Meem Ra [13:1], its meaning is, ‘I^-azwj am Allah^-azwj the Causer of life, the Causer of death, the Sustainer!’

وَ كهيعص‏ مَعْنَاهُ أَنَا الْكَافِي الْهَادِي الْوَلِيُّ الْعَالِمُ الصَّادِقُ الْوَعْدِ وَ أَمَّا طه‏ فَاسْمٌ مِنْ أَسْمَاءِ النَّبِيِّ ص وَ مَعْنَاهُ يَا طَالِبَ الْحَقِّ الْهَادِيَ إِلَيْهِ مَا أُنْزِلَ عَلَيْكَ الْقُرْآنُ لِتَشْقَى بَلْ لِتَسْعَدَ بِهِ

And Kaf Ha Ya Ayn Suad [19:1], its meaning is, ‘I^-azwj am the Sufficient., the Guide, the Guardian, the Knower, the Truthful of the Promise!’; and as for Ta Ha [20:1], it is a name from names of the Prophet^-saww, and its meaning its, ‘O seeker of the truth, the guide to it! We have not Revealed the Quran unto you for you to be distressed [20:2], but for you^-saww to be happy with it!’

وَ أَمَّا طس‏ فَمَعْنَاهُ أَنَا الطَّالِبُ السَّمِيعُ وَ أَمَّا طسم‏ فَمَعْنَاهُ أَنَا الطَّالِبُ السَّمِيعُ الْمُبْدِئُ الْمُعِيدُ وَ أَمَّا يس‏ فَاسْمٌ مِنْ أَسْمَاءِ النَّبِيِّ ص وَ مَعْنَاهُ يَا أَيُّهَا السَّامِعُ لِوَحْيِي‏ وَ الْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى‏ صِراطٍ مُسْتَقِيمٍ‏

As for Ta Sin [27:1], its meaning is, ‘I^-azwj am the Subtle, the All-hearing!’; and as for Ta Sin Meem [26:1], its meaning is, ‘I^-azwj am the Seeker, the All-hearing, the Initiator, the Repeater!’, and as for Ya Seen [36:1], it is a name from names of the Prophet^-saww, and its meaning is, ‘O the hearer of the Revelation, By the Wise Quran [36:2] You are one of the Rasools [36:3] Upon a Straight Path [36:4]! 

وَ أَمَّا ص‏ فَعَيْنٌ تَنْبُعُ مِنْ تَحْتِ الْعَرْشِ وَ هِيَ الَّتِي تَوَضَّأَ مِنْهَا النَّبِيُّ ص لَمَّا عُرِجَ بِهِ وَ يَدْخُلُهَا جَبْرَئِيلُ ع كُلَّ يَوْمٍ دَخْلَةً فَيَغْتَمِسُ فِيهَا ثُمَّ يَخْرُجُ فَيَنْفُضُ أَجْنِحَتَهُ فَلَيْسَ مِنْ قَطْرَةٍ تَقْطُرُ مِنْ أَجْنِحَتِهِ إِلَّا خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْهَا مَلَكاً يُسَبِّحُ اللَّهَ وَ يُقَدِّسُهُ وَ يُكَبِّرُهُ وَ يُحَمِّدُهُ إِلَى يَوْمِ الْقِيَامَةِ

And as for Saad! [38:1], it is a spring bursting forth from beneath the Throne, and it is which the Prophet^-saww had performed Wud’u from when there was an ascension with him^-saww, and Jibraeel^-as tends to enter it every day and immerses in it. Then he^-as comes out and shakes his^-saww wings, so there isn’t any drop dropping from his^-as wings except Allah^-azwj Blessed and Exalted Creates an Angel from it glorifying Allah^-azwj, and extolling His^-azwj Holiness, and exclaiming His^-azwj Greatness, and Praising Him^-azwj up to the Day of Qiyamah!

وَ أَمَّا حم‏ فَمَعْنَاهُ الْحَمِيدُ الْمَجِيدُ وَ أَمَّا حم عسق‏ فَمَعْنَاهُ الْحَلِيمُ الْمُثِيبُ الْعَالِمُ السَّمِيعُ الْقَادِرُ الْقَوِيُّ وَ أَمَّا ق‏ فَهُوَ الْجَبَلُ الْمُحِيطُ بِالْأَرْضِ وَ خُضْرَةُ السَّمَاءِ مِنْهُ وَ بِهِ يُمْسِكُ اللَّهُ الْأَرْضَ أَنْ تَمِيدَ بِأَهْلِهَا

And as for Ha Meem [40:1], its meaning is, ‘The Praised, the Glorified!’; and as for Ha Meem [42:1] Ayn Seen Qaf [42:2], its meaning is, ‘The Lenient, the Rewarder, the Knower, the All-Hearing, the All-Powerful, the Strong!’, and as for Qaf! [50:1], it is the mountain surrounding the earth, and greenness of the sky is from it, and by it, Allah^-azwj Withholds the earth from shaking with its inhabitants!

وَ أَمَّا ن‏ فَهُوَ نَهَرٌ فِي الْجَنَّةِ قَالَ اللَّهُ عَزَّ وَ جَلَّ اجْمُدْ فَجَمَدَ فَصَارَ مِدَاداً ثُمَّ قَالَ عَزَّ وَ جَلَّ لِلْقَلَمِ اكْتُبْ فَسَطَرَ الْقَلَمُ فِي اللَّوْحِ الْمَحْفُوظِ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ فَالْمِدَادُ مِدَادٌ مِنْ نُورٍ وَ الْقَلَمُ قَلَمٌ مِنْ نُورٍ وَ اللَّوْحُ لَوْحٌ مِنْ نُورٍ

And as for Noon [68:1], it is a river in the Paradise. Allah^-azwj Mighty and Majestic Said: “Freeze!”, so it became ink. Then the Mighty and Majestic Said to the Pen: “Write!” So the Pen wrote in the Guarded Tablet what had happened and what will be happening up to the Day of Qiyamah. The ink was ink of light, and the Pen was a pen of light, and the Tablet was a tablet of light!’

قَالَ سُفْيَانُ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ- بَيِّنْ لِي أَمْرَ اللَّوْحِ وَ الْقَلَمِ وَ الْمِدَادِ فَضْلَ بَيَانٍ وَ عَلِّمْنِي مِمَّا عَلَّمَكَ اللَّهُ

Sufyan (the narrator) said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Explain to me the matter of the (Guarded) Tablet, and the Pen, and the Ink, a clear explanation, and teach me from what Allah^-azwj has Taught you^-asws!’

فَقَالَ يَا ابْنَ سَعِيدٍ لَوْ لَا أَنَّكَ أَهْلٌ لِلْجَوَابِ مَا أَجَبْتُكَ فَنُونٌ مَلَكٌ يُؤَدِّي إِلَى الْقَلَمِ وَ هُوَ مَلَكٌ وَ الْقَلَمُ يُؤَدِّي إِلَى اللَّوْحِ وَ هُوَ مَلَكٌ وَ اللَّوْحُ يُؤَدِّي إِلَى إِسْرَافِيلَ وَ إِسْرَافِيلُ يُؤَدِّي إِلَى مِيكَائِيلَ وَ مِيكَائِيلُ يُؤَدِّي إِلَى جَبْرَئِيلَ وَ جَبْرَئِيلُ يُؤَدِّي إِلَى الْأَنْبِيَاءِ وَ الرُّسُلِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ

He^-asws said: ‘O Ibn Saeed! Had you not been rightful to be answered, I^-asws would not have answered you! The Ink (Noon) is an Angel delivering to the Pen, and it is (also) and Angel, and the Pen delivers to the (Guarded) Tablet, and it is (also) an Angel, and the Tablet delivers to Israfeel^-as delivering to Mikaeel^-as, and Mikaeel^-as delivers to Jibraeel^-as, and Jibraeel^-as delivers to the Prophets^-as and the Messengers^-as, may the Salawaat of Allah^-azwj be upon them^-as!’

قَالَ ثُمَّ قَالَ لِي قُمْ يَا سُفْيَانُ فَلَا آمَنُ عَلَيْكَ‏

He (the narrator) said, ‘Then he^-asws said to me: ‘Arise, O Sufyan, for there is no safety upon you!’’^[104]

[1] تفسير القمي، ج‏1، ص: 222

[2] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 127 H 1

[3] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 26

[4] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 60 b

[5] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 19 H 16 d

[6] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 b

[7] Bihar Al-Anwaar – V 5, The book of Justice, Ch 10 H 6

[8] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 2

[9] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 78

[10] Bihar Al-Anwaar – V 5, The book of Justice, Ch 10 H 12

[11] Bihar Al-Anwaar – V 5, The book of Justice, Ch 9 H 13

[12] Bihar Al-Anwaar – V 5, The book of Justice, Ch 10 H 14

[13] Bihar Al-Anwaar – V 5, The book of Justice, Ch 10 H 33

[14] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 49

[15] Bihar Al-Anwaar – V 57 The book of creation – Ch 35 H 4

[16] Bihar Al-Anwaar – V 5, The book of Justice, Ch 7 H 13

[17] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 36

[18] Bihar Al-Anwaar – V 5, The book of Justice, Ch 17 H 7

[19] ثواب الأعمال: 105.

[20] مصباح الكفعمي: 439

[21] Tafseer Noor Al Thaqalayn – V 2 P 2 H 2

[22] معاني الأخبار: 22/ 1.

[23] Al Mahaasin – V 1 Bk 5 H 360

[24] تفسير العياشي 2: 9/ 4

[25] Tafseer Noor Al Thaqalayn – V 2 P 4 H 9

[26] تفسير القمّي 1: 199. (Extract)

[27] Tafseer Imam Hassan Al Askari^asws – S 106

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 30

[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 27

[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 18

[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 26

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 25

[33] تفسير القمّي 2: 343 (Extract)

[34] تأويل الآيات 1: 356/ 9.

[35] الاحتجاج: 351.

[36] (الكافي 2: 358/ 15.)

[37] Tafseer Noor Al Thaqalayn – CH 101 H 13

[38] تفسير القمى 1: 224

[39] التفسير المنسوب إلى الإمام العسكري (عليه السّلام) 385/ 265

[40] الكافي 1: 47/ 20

[41] الكافي 1: 47/ 18.

[42] Al Illal Al Sharaie – V 1 Ch 81 H 1

[43] Al Illal Al Sharaie – V 1 Ch 81 H 2

[44] Al Illal Al Sharaie – V 1 Ch 54 H 1 (Extract)

[45] علل الشرائع: 402/ 2.

[46] تفسير العيّاشي 2: 242/ 14

[47] Al Kafi – H 14566

[48] تفسير العيّاشي 2: 9/ 6

[49] مجمع البيان 4: 623

[50] تفسير العيّاشي 2: 223/ 9.

[51] Tafseer Imam Hassan Al Askari^asws – S 103 & 104

[52] عيون أخبار الرّضا (عليه السّلام) 1: 195/ 1

[53] تفسير القمّي 1: 43

[54] تفسير العيّاشي 2: 9/ 8.

[55] تفسير العيّاشي 2: 9/ 9.

[56] تفسير العيّاشي 2: 10/ 11

[57] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 8

[58] تفسير العيّاشي 2: 11/ 13.

[59] تفسير القمّي 1: 225

[60] تفسير نور الثقلين، ج‏2، ص: 16

[61] Al Kafi V 1 – The Book Of Divine Authority CH 85 H 9

[62] تفسير العيّاشي 2: 11/ 14.

[63] تفسير العيّاشي 2: 12/ 20.

[64] تفسير العيّاشي 2: 11/ 14.

[65] تفسير العيّاشي 2: 12/ 18.

[66] تفسير القمّي 1: 226

[67] علل الشرائع: 610/ 81

[68] تفسير العيّاشي 2: 14/ 29.

[69] التهذيب 6: 110/ 197.

[70] تفسير العيّاشي 2: 13/ 22.

[71] التهذيب 3: 136/ 297.

[72] تفسير العيّاشي 2: 13/ 25

[73] الكافي 4: 56/ 10.

[74] تفسير العيّاشي 2: 14/ 28

[75] الكافي 6: 441/ 4.

[76] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 7

[77] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 8

[78] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 13

[79] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 11 H 5

[80] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 13

[81] أمالي الشيخ الطوسي 1: 25، أمالي الشيخ المفيد: 263/ 3.

[82] Al Kafi V 1 – The Book Of Divine Authority CH 105 H 5

[83] Al Kafi V 1 – The Book Of Divine Authority CH 85 H 10

[84] الكافي 6: 406/ 1.

[85] Al Kafi – V 6 – The Book of Drinks Ch 19 H 1

[86] الكافي 3: 262/ 44

[87] تفسير العيّاشي 2: 17/ 39.

[88] تفسير العيّاشي 1: 355/ 8.

[89] تفسير القمّي 1: 199. (Extract)

[90] Tafseer Imam Hassan Al Askari^asws – S 106

[91] مجمع البيان 4: 644.

[92] الكافي 2: 26/ 1 (Extract)

[93] تفسير العيّاشي 2: 17/ 40.

[94] ( 2) تفسير القمّيّ: ج 1 ص 230.

[95] مجمع البيان 4: 646.

[96] الاختصاص: 360

[97] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 33

[98] الاختصاص: 352.

[99] Al Kafi – V 4 – The Book of Hajj Ch 120 H 2

[100] تفسير القمّي 1: 231

[101] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 70

[102] معاني الأخبار: 59/ 9

[103] مجمع البيان 4: 651، ينابيع المودة: 101

[104] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 127 H 1